^v 


^c5  -^Ul^ 


sl/.z//< 


^^ 


-)/,  /.  ji^^- 


^. 


j^^:^  o^...^..W-^^^ 


c 


UM:^AlUf^J<^^'^^f'9 


€ 


0'- 


^(^TS 


*;: 


H 

*. 


^Ln-^  '■     '/^•— / 


\        } 


Digitized  by  the  Internet  Archive 

in  2012  with  funding  from 

Princeton  Theological  Seminary  Library 


http://archive.org/details/commdrzaOOursi 


THE 


COMMENTARY 


OP 


DR.  ZACHARIAS  URSINUS, 


ON   THE 


HEIDELBERG  CATECHISM. 


TRANSLATED   FROM    THE    ORIGINAL   LATIN, 

BY  THE  REV.   G.  W.  WILLIARD,  A.  M 


SECOND  AMERICAN  EDITION. 


COLUMBUS: 
SCOTT   &   BASCOM,   PRINTERS 

1852. 


1 


.! 


Entered  according  to  Act  of  Congress,  in  the  year  1851, 

BY    G.    W.    WILLIARD, 

In  the  Clerk's  Office  of  the  District  Court  of  the  District  of  Ohio. 


erEREOTTPED   BY 

S  COTT    &    B ASC  OM, 

COLUMBUS.   OQIO. 


THE 

TRANSLATOE'S  PREFACE 


In  presenting  the  English  Reader  with  a  translation  of  the  Theolo- 
gical Lectures  of  Dr.  Ursinus,  upon  the  Heidelberg  Catechism,  it  is 
presumed  no  apology  is  necessary,  at  least  as  far  as  the  German  Re- 
formed Church  is  concerned.  Considering  the  character  of  Ursinus,  his 
acknowledged  ability,  and  relations  to  the  whole  Reformed  interest  it  is 
a  matter  of  great  surprise,  that  some  one  has  not  long  since  been  found 
to  undertake  the  arduous  and  difficult  task  which  we  have  very  imper- 
fectly accomplished.  Many  other  works  greatly  inferior  to  this,  have 
been  favored  with  translations,  whilst  no  pains  have  been  spared  to  give 
them  an  extensive  circulation,  and  yet  no  attempt  has  been  made  of  late 
years  to  place  these  lectures  in  the  hands  of  the  EngHsh  reader.  And 
what  is  stranger  still,  is  the  fact  that  the  name  of  Ursinus  himself, 
than  whom  no  one  is  more  worthy  of  grateful  and  honorable  recollection, 
is  in  a  great  measure  unknown.  We  have,  therefore,  been  led  to  un- 
dertake the  difficult  task  of  translating  these  lectures,  being  fully  con- 
vinced that  we  shall  in  so  doing  contribute  no  little  to  the  dissemination 
of  sound  theological  views,  and  at  the  same  time  bring  to  favorable 
notice  one  whose  memory  deserves  to  be  held  in  grateful  recollection. 
The  writings  of  Ursinus  are  well  deserving  of  a  place  in  every  minis- 
ter's library,  by  the  side  of  the  works  of  Luther,  Melancthon,  Zuingle, 
Calvin,  and  others  of  blessed  memory,  and  will  not  suffer  in  the  least 
by  a  comparison  with  them. 

The  old  English  translation  by  Parry,  made  over  two  hundred  years 
ago,  is  not  only  antiquated  and  unsuited  to  the  taste  of  the  modern 
English  reader,  but  is  also  out  of  print,  and  not  to  be  had  except  by 
the  rarest  chance.  Few  copies  are  to  be  found  at  the  present  day. 
The  copy  now  in  our  possession,  which  we  constantly  consulted  in  mak- 
ing the  present  translation,  was  printed  in  the  year  1645,  and  seems 
to  have  been  gotten  up  with  much  care  and  expense.  \Ye  had  seen  no- 
tices of  the  work,  and  had  for  several  years  made  constant  efforts  to 
secure  it,  but  without  success,  until  about   two  years  ago  an  esteemed 


\ 


17 

friend  placed  in  our  hands  a  number  of  foreign  catalogues  in  -vnIucIi  we 
saw  three  copies  of  the  works  of  Ursinus,  one  Latin  and  two  English, 
advertised.  AVe  immediately  gave  orders  to  have  them  imported,  and 
in  this  way  came  into  possession  of  the  copies  we  now  have.  The  Latin 
copy  from  wliich  we  have  made  the  present  translation,  was  published 
in  Geneva  in  the  year  1616,  and  is  without  doubt  a  copy  of  the  best 
and  most  complete  edition  made  by  Dr.  David  Pareus,  the  intimate 
friend  and  disciple  of  Ursinus.  It  is  in  every  respect  greatly  superior 
to  another  Latin  copy,  the  use  of  wliich  we  secured  from  the  Rev.  Dr. 
Hendron  of  the  Presbyterian  church,  after  having  made  very  consider- 
able progress  in  the  work  of  translation.  This  last  copy  was  published 
in  the  year  1585,  and  is  probably  a  copy  of  one  of  the  earliest  editions 
of  the  works  of  Ursinus,  of  which  notice  is  taken  in  the  excellent  "Li- 
troduction"  from  the  pen  of  Dr.  Nevin,  which  will  be  read  with  much 
interest,  and  throw  much  light  upon  the  life  and  character  of  the  author 
of  these  Lectures. 

Great  pains  have  been  taken  with  the  translation  so  as  to  render  it 
as  complete  as  possible.  Li  every  instance  we  have  been  careful  to 
give  the  exact  sense  of  the  author,  so  that  the  translation  is  as  literal 
as  it  could  well  be,  without  being  slavishly  bound  to  the  text,  the  style 
of  which  we  found  in  a  number  of  instances  to  be  of  such  a  peculiar 
character  as  to  require  some  liberty  on  the  part  of  the  Translator.  Yet 
with  all  the  care  that  has  been  taken,  a  number  of  errors  will  no  doubt 
make  their  appearance,  in  reference  to  which  we  ask  the  indulgence 
of  the  reader.  The  work  has  been  gotten  out  under  many  disadvan- 
tages, the  translation  having  been  made,  whilst  attending  to  our  regular 
pastoral  duties  in  the  congregation  which  we  have  been  called  to  serve 
in  this  city. 

Tlie  old  English  translation  contains  considerable  matter  which  is 
not  to  be  found  in  either  of  the  Latin  copies  now  in  our  possession. 
We  have  in  several  instances  taken  the  liberty  of  inserting  short  ex- 
tracts, changing  the  style,  and  construction  of  many  of  the  sentences 
so  as  to  adapt  it. to  the  taste  of  the  modern  reader.  Whenever  this 
is  done  it  is  marked  by  the  word  "  addenda." 

It  is  not  deemed  necessary  to  say  any  thing  in  reference  to  the 
merits  of  these  lectures.  All  who  have  any  acquaintance  with  the  cha- 
racter of  Ursinus,  and  rf  the  important  position  which  he  occupied  in 
the  church  in  the  sixteenth  century — the  time  of  the  glorious  Reforma- 
tion— can  have  but  one  opinion  respecting  their  merits.  We  may  add, 
however,  that  a  number  of  important  testimonies  might  readily  be  fur- 
nished ;   but  we  prefer  rather  to  let  the  Book  speak  for  itself,  having 


*7^ 


the  assui-ance  that  none  can  peruse  its  pages  with  proper  care,  without 
being  instructed  and  profited. 

These  lectures  present  a  complete  exposition  of  all  the  leading  doc- 
trines of  the  Christian  reUgion  in  a  most  concise  and  simple  form, 
adapted  not  only  to  those  who  are  accustomed  to  read  and  think,  but 
also  to  a  very  great  extent  to  the  common  reader.  Nor  is  this  done 
in  an  outward,  mechanical  manner,  but  it  introduces  us  at  once  into 
the  inmost  sanctuary  of  religion,  which  all  are  made  to  feel  is  not  a 
mere  form  or  notion,  or  doctrine,  but  life  and  power,  springing  from 
Christ,  "the  Way,  the  Truth  and  the  Life." 

To  the  German  Reformed  Church  these  lectures  should  possess  much 
interest.  No  work  could  well  be  published  at  this  time,  which  should 
be  in  greater  demand.     It  may  indeed,  be  said  to  meet  a  want  which 

has  been  extensively  felt  in  our  church,  not  only  by  the  ministry,  but 
also  by  the  laity.  Many  persons  have  often  asked  for  some  work  which 
would  give  a  complete  and  faithful  exposition  of  the  doctrines  contained 
in  our  excellent  summary  of  faith — the  Heidelberg  Catechism.  Such  a 
work  has  been  greatly  needed  for  years  past,  and  cannot  fail  to  accom- 
plish a  number  of  important  and  desirable  ends.  And  as  Ursinus  was 
the  chief  compiler  of  this  symbol,  he  must  always  be  regarded  as  the 
most  authoritative  expounder  of  the  doctiines  which  it  contains.  Great 
exertions  should,  therefore,  be  made  to  have  his  Commentary  placed  in 
every  family  belonging  to  our  Reformed  Zion. 

But  whilst  these  Lectures  possess  a  peculiar  uiterest  to  the  German 
Reformed  Church,  it  should  not  for  a  moment  be  supposed  that  they 
have  merely  a  denominational  interest,  which  may  be  said  to  be  true 
of  many  works.  They  are  Hke  the  excellent  symbol  of  which  they  pro- 
fess to  give  a  complete  and  faithful  exposition,  truly  cathoHc  and  gen- 
eral. Nor  could  the  book  well  be  otherwise  if  true  to  itself.  A  faith- 
ful exposition  of  the  Apostles'  creed,  the  Decalogue  and  Lord's  Prayer, 
which  enter  so  largely  into  the  Heidelberg  Catechism,  cannot  fail  to 
be  of  general  interest  to  all  those  who  love  and  pray  for  the  prosperity 
and  coming  of  Christ's  kingdom.  May  we  not  therefore,  fondly  anti- 
cipate a  rapid  and  extensive  circulation  of  the  book  in  the  different 
branches  of  the  Chi-istian  Church. 

We  do  not  of  course  intend  to  be  understood  as  giving  an  unqualified 
approval  of  every  view  and  sentiment  contained  in  these  lectures.  It 
is  sufficient  to  say  that  they  are,  as  a  whole,  truly  orthodox,  and  well 
adapted  to  promote  the  cause  of  truth  and  godliness.  They  are  cha- 
racterized throughout  by  earnestness  and  independence  of  thought.    The 


vi  translator's  preface. 

"writer  every  ^Yhere  speaks  as  one  who  feels  the  force  and  importance 
of  the  views  wliich  he  presents.  It  should  also  be  borne  in  mind  that 
the  value  of  a  book  does  not  consist  in  its  agreement  and  harmony 
with  the  views  and  opinions  generally  received  and  entertained,  wliich 
may  be  said  to  be  true  of  many  works  which  after  all  do  not  possess 
any  great  value,  containing  notliing  more  than  a  repetition  of  what  has 
been  often  said  in  a  more  impressive  manner.  Such,  however,  is  not 
the  chief  recommendation  of  the  book  which  we  here  present  to  the 
Christian  public  :  for  wliilst  it  may  be  said  to  be  in  harmony  with  the 
doctrines  which  have  been  held  by  the  church  from  the  very  beginning, 
it  is  at  the  same  time  earnest,  deep,  and  independent,  and  well  calcu- 
lated at  every  point  to  awaken  thought  and  enquiry. 

Conscious  of  having  labored  hard  and  diligently  to  give  a  good  and 
faithful  translation  of  these  lectures,  we  now  commit  them  to  the  pub- 
lic, not  without  much  diffidence,  with  all  the  imperfections  attend- 
ing the  present  translation,  with  the  hope  and  prayer  that  they  may 
accomplish  the  objects  we  have  had  in  view,  and  that  the  reputation 
of  the  lectures  themselves  may  be  made  to  suffer  no  injury  from  the 
form  in  which  they  now   appear. 

GEO.  W.  WILUARD. 

Columbus,  Ohio,  Sept.  1851. 


INTRODUCTION. 


ZACHARIAS  URSINUS. 

Among  the  reformers  of  the  second  generation,  the  race  of  distinguished  men, 
who,  though  themselves  the  children  of  the  reformation,  were  yet  in  a  certain  sense 
joined  with  the  proper  original  Apostles  of  that  great  work,  in  carrying  it  out  to 
its  final  settlement  and  conclusion,  no  one  can  be  named  who  is  more  worthy  of 
honorable  recollection,  than  the  learned  and  amiable  author  of  the  far-famed  Hei- 
delberg Catechism.  In  some  respects,  indeed,  the  authorship  of  this  symbol  must 
be  referred,  we  know,  to  diifferent  hands.  But  in  its  main  plan,  and  reigning 
spirit,  it  is  the  genial  product,  plainly,  of  a  single  mind,  and  to  the  end  of  time, 
accordingly,  it  will  be  known  and  revered  as  a  monument,  sacred  to  the  memoiy  of 
Zacharias  Ur sinus. 

In  one  view  we  may  say  of  the  Catechism,  that  it  forms  the  best  history,  and 
clearest  picture  of  the  man  himself ;  for  the  materials  of  his  biography,  outwai'dly 
considered,  are  comparatively  scanty,  and  of  no  very  striking  interest.  He  had 
neither  taste  nor  talent  for  the  field  of  outward  adventure  and  exploit.  His 
whole  nature  shrank  rather  from  the  arena  of  public  life.  In  its  noise  and  tumult, 
he  took,  comparatively  speaking,  but  little  part.  The  world  in  which  he  moved 
and  acted  mainly,  was  that  of  the  spirit ;  and  here,  his  proper  home,  was  the 
sphere  of  religion.  To  understand  his  history  and  character,  we  need  not  so  much 
to  be  familiar  with  the  events  of  his  life  outwardly  taken,  as  to  know  the  princi- 
ples and  facts  which  go  to  make  up  its  constitution  in  an  inward  view ;  and  of  this, 
we  can  have  no  more  true  or  honorable  representation,  perhaps,  than  the  likeness 
that  is  still  preserved  of  him  in  his  own  Catechism.  Here,  most  emphatically  may 
it  be  said,  that  '*  he  being  dead,  yet  speaketh." 

Ursinus  was  a  native  of  Bresslau,  the  capitol  of  Silesia.  He  was  bom  on  the 
18th  of  July,  in  the  year  1534,  of  respectable  parents,  whose  circumstances, 
however,  in  a  worldly  view,  appear  to  have  been  of  the  most  common  and  moderate 
order.  The  proper  family  name  was  Beer,  (Bear)  which,  according  to  the  fashion 
of  the  learned  world  in  that  period,  was  exchanged  subsequently,  in  his  case,  for 
the  more  sonorous  corresponding  Latin  title,  Ursinus.  He  discovered  at  a  very 
early  period,  a  more  than  usual  talent  and  disposition  for  acquiring  knowledge, 
and  was  sent  in  his  sixteenth  year  accordingly,  to  Wittemberg,  for  the  prosecution 
of  his  studies  in  the  celebrated  University  of  that  place,  then  under  the  auspices 
mainly,  of  the  amiable  and  excellent  Melancthon.     Here  he  was  supported,  in 


Vm  INTRODUCTION. 

part  it  peem.s,  for  a  time  at  least,  by  foreign  assistance,  and  particularly  by  an 
allowance  from  the  Senate  of  Lis  native  city  ;  while  he  was  enabled  soon  to  help 
himself  also,  in  part,  by  a  certain  amount  of  service  in  teaching. 

He  remained  in  connection  with  this  University,  altogether,  seven  years,  though 
not  withmit  some  interruption.  The  ])rcaking  out  of  the  plague  in  Wittcmberg, 
was  the  occasion  of  his  spending  a  winter,  in  company  with  Melancthon,  at  Torgaw ; 
and  for  some  other  reason,  the  threatening  aspect,  perhaps,  of  the  political  heavens, 
he  left  the  institution  again  in  1552,  and  returned  with  honorable  testimonials  to 
the  place  of  his  birth.  The  year  afler,  however,  we  find  him  back  once  more  in 
his  beloved  Wittemberg,  where  his  studies  were  continued  now  with  great  dili- 
gence and  success,  on  to  the  year  1557. 

During  this  period,  his  proficiency  in  the  arts  and  sciences,  was  such  as  to  win 
for  him  general  approbation  and  favor.  He  is  represented  as  excelling  particu- 
larly in  classical  literature,  philosophy  and  theology.  He  was  considered  besides, 
quite  a  master  of  poetry ;  and  composed  himself  various  productions  in  Latin  and 
Greek  verse,  which  were  much  admired.  Along  with  all  this  intellectual  culture 
too,  went  hand  in  hand  a  corresponding  culture  of  the  inner  spiritual  man,  which 
formed  the  crowning  grace  of  his  education,  and  added  new  value  to  every  gift 
besides.  Naturally  gentle,  modest,  amiable  and  sincere,  these  qualities  were  re- 
fined and  improved  still  farther,  by  the  power  of  religion,  which  was  with  him  a 
matter  of  living  sense  and  inward  heari^felt  experience,  the  deepest  and  most  com- 
prehensive habit  of  the  soul.  It  speaks  with  special  significance  to  his  praise, 
that  Melancthon,  the  ornament  of  the  University,  conceived  a  very  high  regard 
for  his  abilities  and  moral  qualities,  and  continued  on  terms  of  intimate  personal 
friendship  with  him  to  the  end  of  his  own  life.  The  high  opinion  in  which  he 
held  his  pupil,  is  shown  strikingly  by  the  encyclical  letter  of  recommendation  which 
he  placed  in  his  hands,  when  he  proposed,  at  the  close  of  his  course  in  Wittem- 
berg, to  go  abroad  for  a  time,  on  a  tour  of  observation  and  acquaintance  in  otter 
parts  of  the  learned  world  as  it  then  stood. 

This  sort  of  travel,  which  served  to  bring  the  young  apprentice  of  letters  into 
personal  contact  with  foreign  scholars,  was  considered  in  that  age  necessary  in 
some  sense  to  a  finished  theological  training ;  and  it  shows  the  importance  attached 
to  it,  as  well  as  the  honorable  relation  in  which  he  stood  to  his  native  place,  that 
the  Senate  of  Bresslau  saw  proper,  in  the  case  of  Ursinus,  to  provide  for  the  ex- 
penses of  his  journey  out  of  the  public  funds.  It  was  on  the  ground  of  this 
municipal  generosity  mainly,  that  he  felt  hmiself  bound  subsequently,  to  devote 
his  first  professional  labors  to  the  service  of  this  city. 

^Melancthon  describes  hin,  in  his  circular,  as  a  young  man  of  respectable  ex- 
traction, endowed  of  God  with  a  gift  for  poetry,  of  upright  and  gentle  manners, 
desen'ing  the  love  and  praise  of  all  good  men.  '*  He  has  lived  in  our  Academy," 
he  goes  on  to  say,  *'  about  seven  years,  and  has  endeared  himself  to  everybody  of 
right  feeling  among  us,  by  his  sound  erudition,  and  his  earnest  piety  towards 


INTRODUCTION.  IX 

God."  Then  follows  a  notice  of  liis  pilgrimage,  undertaken  to  make  himself  ac- 
quainted with  the  wise  and  good  in  other  lands ;  who  are  affectionately  asked, 
accordingly,  to  receive  him  in  a  spirit  answerable  to  his  leammg  and  modesty. 

Provided  with  this  high  recommendation,  he  accompanied  Melancthon  first  to 
the  memorable  conference,  held  in  1557,  at  Worms,  from  which  place  he  pro- 
ceeded afterwards  to  Heidelberg,  Strasburg,  Basel,  Lausanne  and  Geneva.  This 
brought  him  into  acquaintance  with  the  leaders  generally  of  the  Reformed  Church; 
who  seem  to  have  been  gained,  in  a  short  time,  to  as  favorable  a  judgment  of  his 
character,  as  that  just  quoted  from  Melancthon  himself.  From  Switzerland  he 
passed,  by  Lyons  and  Orleans,  to  the  city  of  Paris,  where  he  spent  some  time  per- 
fecting himself  in  French  and  Hebrew.  After  this,  we  find  him  again  in  Switzer- 
land, making  himself  at  home,  especially  in  Zurich,  where  he  enjoyed  the  intimate 
confidence  and  friendship  of  Bullinger,  Peter  Martyr,  Gessner  and  other  distin- 
guished men,  then  belonging  to  that  place. 

On  his  return  to  Wittemberg,  he  received  a  call  (Sept.,  1558)  from  the  au- 
thorities of  Bresslau,  to  take  charge  of  its  principal  school,  the  Elizabethan 
Gymnasium. 

Here  his  services  gave  great  satisfaction.  But  it  was  not  long  before  a  difficulty 
rose,  which  brought  the  first  settlement  to  an  abrupt  termination.  This  was  noth- 
ing less  than  a  charge  against  him  of  unsound  faith  in  regard  to  the  sacraments. 
It  was  a  time  when  Lutheran  Germany  was  passing  into  a  general  hunicane  of 
excitement,  under  the  progress  of  the  second  great  sacramental  wai',  which 
resulted  in  its  rupture,  finally,  into  two  confessions.  Ursinus  was  found  to  hold  the 
Calvinistic  view  of  Christ's  presence  in  the  Lord's  supper,  as  distinguished  from 
the  high  Lutheran  doctrine  of  such  men  as  Westphal  and  Tilemann  Hesshuss. 
An  alarm  was  raised  accordingly,  by  the  clergy  of  the  place,  on  the  subject  of  his 
orthodoxy.  As  in  the  case  of  the  celebrated  minister  Hardenberg,  of  Bremen,  so 
here  one  great  ground  of  suspicion,  was  Melancthon's  friendship  and  favor.  It 
seemed  to  be  taken  for  granted,  by  the  zealots  for  high  Lutheranism,  that  no  one 
could  be  in  close  intimacy  with  Melancthon,  who  was  not  at  bottom  a  Crypto — 
Calvinist.  Ursinus  published  a  small  tract  in  his  own  justification,  settmg  forth 
in  clear  and  compact  summary,  his  views  of  the  sacramental  presence.  This  was 
his  first  theological  production.  It  exhibited  what  might  be  regarded  as  the  Me- 
lancthoniau  doctrine  of  the  eucharist,  and  was  in  fact  approved  and  commended  by 
Melancthon  himself  in  terms  of  the  highest  praise.  It  did  not  serve,  however, 
to  silence  the  spirit  of  persecution  in  Bresslau.  The  author  was  still  held  up  to 
reproach  as  a  sacramentarian.  In  these  circumstances,  he  made  up  his  mind  in 
a  short  time  to  withdi'aw.  The  magistracy  would  gladly  have  retained  him,  in 
spite  of  the  industrious  clamor  of  his  enemies.  But  he  had  a  strong  constitutional 
aversion  to  all  strife  and  commotion  ;  and  he  retired  accordingly,  with  an  honora- 
ble dismission,  a  voluntary  martyr  to  the  holy  cause  of  peace,  to  seek  a  more  quiet 
sphere  of  action  in  some  different  quarter. 


X  INTRODUCTION. 

Wlien  asked  by  a  friend  at  this  time,  whither  he  would  now  go,  his  reply  was 
in  keeping  with  the  union  of  gentleness  and  firmness,  that  entered  so  krgely  into 
his  character.  **  I  am  well  content  to  quit  my  country,"  he  said,  *'  when  it  will 
not  tolerate  the  confession  of  truth  which  I  cannot  with  a  good  conscience  renounce. 
"Were  my  excellent  preceptor,  Philip,  still  alive,  I  would  betake  myself  to  no  one 
else  than  him.  As  he  is  dead,  however,  my  mind  Is  made  up  to  turn  to  the  Zu- 
richers,  who  are  in  no  great  credit  here,  indeed,  but  whose  fame  stands  so  high 
with  other  churches,  that  it  cannot  be  obscured  by  our  preachers.  They  are  pious, 
learned,  great  men,  in  whose  society  I  am  disposed,  henceforth,  to  spend  my  life 
As  regards  the  rest,  God  will  provide." 

He  reached  Zurich  on  the  3d  of  October,  1560,  and  devoted  the  following  win- 
ter here,  to  the  active  prosecution  of  his  studies ;  under  the  guidance,  more  par- 
ticularly, as  it  would  seem,  of  the  distinguished  theologian,  Peter  Martyr.  His 
relations  to  this  learned  and  excellent  man  were  in  some  respects  of  the  same  kind, 
with  those  in  which  he  had  stood  previously  with  Melancthon.  Among  all  the 
Swiss  reformers,  there  was  no  one  to  whom  he  attached  himself  so  closely,  or  who 
exerted  over  him  the  same  influence,  as  this  may  be  traced  still  in  his  subsequent 
writings.  So  far  as  the  Pte formed  complexion  is  found  to  prevail  directly  in  Ursi- 
nus,  the  pupil  of  Melancthon,  the  modification  is  to  be  referred  mainly  to  Peter 
Martyr. 

In  the  meantime  God  was  preparing  a  proper  theatre  for  his  activity  in  the 
Church  of  the  Palatinate,  for  which,  also,  his  whole  previous  history  and  training 
might  seem  to  have  been  designed  and  ordered,  in  the  way  of  special  Providence. 

This  interesting  country,  had  hardly  become  well  settled  on  the  side  of  the  Re- 
formation, before  it  was  thrown  into  violent  commotion,  in  common  with  other 
parts  of  Germany,  by  the  breaking  out  of  the  second  sacramental  war,  to  which  we 
have  already  referred,  as  leadmg  to  the  rupture  of  the  two  confessions.  Out  of 
this  rupture,  and  in  the  midst  of  these  storms  of  fierce  theological  debate,  grew 
the  German  Reformed  Church,  over  against  the  cause  of  high  Lutheranism,  as 
this  came  to  its  natural  completion  finally  in  the  Form  of  Concord. 

The  great  point  at  issue  in  the  controversy,  as  it  now  stood,  was  the  mode  simply 
of  Christ's  mystical  presence  in  the  holy  eucharist.  The  fact  of  a  real  communi- 
cation with  his  true  mediatorial  life,  the  substance  of  his  body  and  blood,  was  ac- 
knowledged in  general  terms  on  both  sides.  The  rigid  Lutheran  party,  however, 
were  not  satisfied  -vnth  tliis.  They  insisted  on  a  nearer  definition  of  the  manner 
in  which  the  mystery  must  be  regarded  as  having  place  ;  and  contended  in  par- 
ticular for  the  formula,  "  In,  with  and  under, ''^  as  indispensable  to  a  complete 
expression  of  the  Saviour  s  sacramental  presence.  He  must  be  so  comprehended 
in  the  elements,  as  to  be  received  along  with  them  by  the  mouth,  on  the  part  of 
all  communicants,  whether  believers  or  unbelievers.  It  was  for  refusing  to  admit 
these  extreme  requisitions  only,  that  the  other  party  was  branded  with  tlie  epithet, 
"  sacramentarian,"  and  held  up  to  malediction  in  every  direction  as  the  pest  of 


INTRODUCTION.  XI 

society.  The  heresy  of  which  it  was  judged  to  bo  guilty,  stood  simply  in  this,  that 
the  presence  of  Clirist  was  held  to  be,  after  the  theory  of  Calvin,  not  "  in,  with 
and  under  "  the  bread,  but  only  with  it;  not  for  the  mouth,  but  only  hr  faith  ; 
not  in  the  flesh,  but  only  by  the  Spirit,  as  the  medium  of  a  higher  mode  of  ex- 
istence ;  not  for  unbelievers,  therefore,  but  only  for  believers.  This  was  the  na- 
ture of  the  question,  that  now  kindled  all  Germany  into  conflagration.  It  respected 
altogether  the  mode  or  manner  of  Christ's  substantial  presence  in  the  Lord's  supper, 
not  the  awful  fact  of  the  mystery  itself  as  always  owned  by  the  Christian  Chui'ch. 

The  controversy  soon  reached  the  Palatinate.  The  city  of  Heidelberg  espe- 
cially, and  its  University,  were  thrown  by  it  into  complete  confusion.  It  was  in 
the  midst  of  this  tempestuous  agitation,  that  the  wise  and  excellent  Prince  Frede- 
rick the  Third,  sumamed  the  Pious,  succeeded  to  the  electorate.  Under  his 
auspices,  as  is  generally  known,  the  Reformed  or  Calvinistic  tendency  became  es- 
tablished in  the  Palatinate.  In  the  first  place,  the  public  quiet  was  restored  by 
the  dismission  of  the  two  factious  spirits,  Hesshuss  and  Klebiz,  who,  as  leaders  on 
different  sides,  made  the  pulpit  ring  with  intemperate  strife,  and  were  not  to  be 
silenced  in  any  more  gentle  way.  It  was  then  felt  necessary,  in  the  next  place,  to 
have  the  subject  of  this  controversy  brought  to  some  such  settlement,  if  possible, 
as  might  preserve  the  peace  of  the  country  in  time  to  come.  The  Elector  con- 
ceived the  design,  accordingly,  of  establishing  a  rule  of  faith  for  his  dominions, 
which  might  serve  as  a  common  measure  to  compose  and  regulate  the  existing  dis- 
traction. The  Augsburg  Confession,  plainly,  was  not  enough  for  this  object ;  for 
the  point  to  be  settled  was  mainly,  in  what  sense  that  Confession  was  to  be  taken 
on  the  question  here  in  debate.  Melancthon  was  consulted  in  the  case,  and  one  of 
the  last  acts  he  performed,  is  found  in  the  celebrated  Response,  by  which  he  gave 
his  sanction  to  the  general  course  proposed  by  the  Elector  Frederick ;  although,  of 
course,  he  could  not  be  supposed  to  have  in  view  the  end  to  which  the  movement 
came  finally,  as  a  formal  transition  to  the  Reformed  Church.  Such,  however,  was 
in  a  little  time  the  result.  There  was  no  violent  revolution  in  this  change.  The 
reigning  spirit  of  the  University,  and  of  the  land,  was  ali-eady  more  Reformed  than 
Lutheran.  Some  alterations  were  made  in  the  forms  of  worship.  In  aU  new  ap- 
pointments, preference  was  given  to  Calvinistic  divines,  and  several  were  called 
from  abroad  to  occupy  places  of  trust  and  power.  Finally,  the  whole  work  may 
be  said  to  have  become  complete  by  the  formation  of  the  Heidelberg  Catechism. 

Among  the  new  appointments  of  which  we  have  just  spoken,  no  name  deserves 
to  be  regarded  as  more  important  or  conspicuous,  than  that  of  Zacharias  Ursinus. 
The  direct  occasion  of  his  call,  appears  to  have  been  an  invitation  of  the  same  kind 
addi'essed  in  the  first  place  to  his  friend,  Peter  Martyr,  which  this  last  saw  proper 
to  decline  on  account  of  his  advanced  age,  while  he  used  his  influence  afterwards, 
to  secure  the  situation  for  Ursinus.  In  this  way  he  was  brought  to  Heidelberg,  A. 
D.  1561,  where  he  became  honorably  settled  as  principal  of  the  institution  known 
as  the  "  Collegium  Sapientise,"  in  the  twenty-eighth  year  of  his  age. 


XU  INTRODUCTION. 

The  year  following,  he  was  promoted  to  the  degree  of  Doctor  of  Divinity,  which 
imposed  on  him  the  duty  of  delivering  theological  lectures  in  the  University. 

It  soon  became  plain,  that  he  wa*  formed  to  be  the  ruling  spirit  of  the  new 
movement,  which  had  commenced  in  the  Church  of  the  Palatinate.  lie  gained 
complotely  the  confidence  of  the  Elector ;  his  learning  and  piety,  and  excellent 
judgment,  secured  for  him  the  general  respect  of  his  colleagues ;  and  from  all  sides, 
the  eyes  of  men  were  turned  to  him  more  and  more,  as  the  best  representative  and 
expounder  of  the  cause  in  whose  service  he  stood,  and  to  whose  defence  he  had. 
cheerfully  consecrated  his  life.  In  this  way,  with  all  the  natural  quietness  of  his 
character,  we  find  him  gradually  placed  in  the  very  heart  and  centre  of  the  great 
ecclesiastical  struggle,  m  which  he  was  called  to  take  part.  His  settlement  at  Hei- 
delberg, continued  till  the  death  of  his  patron,  Frederick,  in  1576,  a  period  of 
fifteen  years.  During  this  time,  his  labors  were  kept  up  with  the  most  untiring 
constancy  and  diligence ;  the  occasion  and  demand  for  them,  being  still  in  propor- 
tion to  their  generally  acknowledged  faithfulness  and  worth.  His  regulai*  official 
services  were  extensive  and  heavy ;  the  more  especially  so,  as  he  could  never  con- 
sent to  be  loose  or  superficial  in  his  preparations,  but  felt  himself  bound  always  to 
bestow  on  his  lectures  the  most  thorough  and  conscientious  care.  But  in  addition 
to  all  this,  he  was  called  upon  continually,  to  conduct  a  large  amount  of  other 
business,  growing  out  of  the  public  history  of  the  times,  and  often  of  the  most  ar- 
duous and  responsible  kind.  On  evei-y  emergency,  in  which  it  became  necessary 
to  vindicate  or  support  the  Heformed  faith,  as  it  stood  in  the  Palatinate,  whether 
this  was  to  be  done  in  the  name  of  the  theological  faculty  of  Heidelberg,  or  by  the 
authority  of  the  Elector,  Ursinus  was  still  looked  to  as  the  leading  counsellor  and 
spokesman  of  the  transaction.  With  the  high  position,  moreover,  which  the 
Church  of  the  Palathiate  very  soon  won,  among  the  Churches  generally  of  the  same 
confession,  associated  as  its  distinctive  genius  and  spirit  were  from  the  beginning 
with  his  name,  the  representative  character  now  noticed  took  from  year  to  year  a 
still  wider  range,  extending  in  time,  we  might  almost  say,  like  that  of  Calvin  liim- 
self,  to  the  entire  Reformed  communion.  As  the  earlier  chiefs  of  this  faith  were 
removed  by  death,  there  was  no  one  who,  by  his  personal  connections,  his  exten- 
sive knowledge,  his  clear  insight  into  the  interior  natui'c  of  the  points  in  debate, 
and  the  admirable  qualities  of  his  spirit,  could  be  said  to  be  better  fitted  to  repro- 
sent  the  communion  in  any  such  general  way ;  and  there  was  no  one  probably, 
to  wliom  in  truth  the  confidence  of  all  was  so  much  disposed  to  turn,  as  the  main 
prop  and  pillar,  theologically,  of  the  whole  Heformed  cause. 

Among  the  public  ecclesiastical  services  to  which  we  have  just  referred,  the 
first  place  belongs,  of  course,  to  the  formation  of  the  Heidelberg  Catechistn,  which 
is  to  be  regarded  as  in  some  sense,  the  foundation  of  his  subsequent  labors. 

To  this  task  he  was  appointed  in  1562,  by  the  Elector  Frederick,  in  association 
with  the  distuiguishod  theological  professor  and  coui't-prcacher,  Caspar  Olevianus. 
Each  of  them  drew  up  sepai'atoly,  in  the  first  place,  his  own  scheme  or  sketch  of 


■'^ 


INTRODUCTION.  XlH 

what  was  supposed  to  be  required,  Olevianus  in  a  popular  tract  on  the  Covenant 
of  Grace,  and  Ursinus  in  a  two-fold  Catechism,  the  larger  for  older  persons,  and 
a  smaller  one  for  children.  Out  of  these  preliminary  works  was  formed,  in  the 
first  place,  the  Catechism  as  it  now  stands.  It  has  been  generally  assumed  from 
the  fii'st,  that  the  principal  agency  in  its  production,  is  to  be  ascribed  to  Ursinus  ; 
and  to  be  fully  convinced  of  the  correctness  of  this  view,  it  is  only  necessary  to 
compare  the  work  itself  with  his  larger  and  smaller  Catechisms,  previously  com- 
posed, as  well  as  with  his  writings  upon  it  in  the  way  of  commentary  and  defence 
afterwards.  "Whatever  use  may  have  been  made  of  foreign  suggestion  or  help,  it 
is  sufficiently  plain  from  the  interior  structure  of  the  formulary  itself,  that  it  is  no 
mechanical  compilation,  but  the  living  product  of  a  single  mind ;  there  is  an  in- 
ward unity,  harmony,  freshness  and  vitality,  pervading  it  throughout,  which  show 
it  to  be,  in  this  respect,  a  genuine  work  of  art,  the  inspiration,  in  a  certain  sense, 
of  one  representing  the  life  of  many.  And  it  is  no  less  plain,  we  may  say,  that 
the  one  mind  in  which  it  has  thus  been  moulded  and  cast,  is  that  emphatically  of 
Ursinus  and  of  no  one  besides.  The  Catechism  breathes  his  spirit,  reflects  his 
image," and  speakes  to  us  in  the  very  tones  of  his  voice,  from  the  first  page  to  the 
last. 

It  is  well  known,  what  widely  extended  favor  this  little  work  soon  found  in  all 
parts  of  the  Reformed  Church.  In  every  direction,  it  was  welcomed  as  the  best 
popular  summary  of  religious  doctrine,  that  had  yet  appeared  on  the  side  of  this 
confession.  Distinguished  divines  in  other  lands,  united  in  bearing  testimony  to 
its  merits.  It  was  considered  the  glory  of  the  Palatinate,  to  have  presented  it  to 
the  world.  Some  went  so  far,  as  to  make  it  the  fruit  of  a  special  and  extraordi- 
nary influence  of  Grod's  Spirit,  approaching  even  to  inspiration.  It  rose  rapidly 
into  the  character  of  a  general  symbol,  answerable  in  such  view  to  what  Luther's 
Catechism  had  already  become  as  a  popular  standard  for  the  other  confession. 
Far  and  wide,  it  became  the  basis  on  which  systems  of  religious  instruction  were 
formed,  by  the  most  excellent  and  learned  divines.  In  the  course  of  time,  com- 
mentaries, paraphrases,  and  courses  of  sermons,  were  written  upon  it  almost  with- 
out number.  Few  works  have  passed  into  as  many  diflferent  versions.  It  was 
translated  into  Hebrew,  ancient  and  modern  Greek,  Latin,  Low  Dutch,  Spanish, 
French,  English,  Italian,  Bohemian,  Polish,  Hungarian,  Arabic  and  Malay.  In 
all  this,  we  have  at  once  an  argument  of  its  great  worth.  It  must  have  been  ad- 
mirably adapted,  to  meet  the  wants  of  the  Church  at  large,  as  well  as  admirably 
true  to  the  inmost  sense  of  its  general  life,  to  come  in  this  way  so  easily  and  so 
soon  to  such  wide  reputation  and  credit.  Originally  a  provincial  interest  merely, 
it  yet  grew  rapidly  into  the  character  of  a  general  or  universal  symbol ;  while 
other  older  Catechisms  and  Confessions  of  Faith,  had  force,  at  best,  only  for  the 
particular  countries  that  gave  them  birth.  It  was  owned  with  applause,  in  Switzer- 
land, France,  England,  Scotland  and  Holland,  as  well  as  by  all  who  were  favorar 
bly  disposed  towards  the  Reformed  faith,  in  Germany  itself.     Nor  was  this  praise 


nv  INTRODUCTION. 

transient;  an  ephemeral  burst  of  applause,  succeeded  again  by  general  indifference 
and  neglect.  On  the  contrary,  the  authority  of  the  symbol  grew  with  its  age.  It 
became  for  the  Reformed  body,  as  we  have  just  seen,  the  counterpart  in  full  of  the 
simihu:  text  book  held  by  the  Lutheran  body  from  the  hand  of  Luther  himself.  Li 
this  character,  we  find  it  quoted  and  appealed  to  on  all  sides,  by  both  friends  and 
foes.  Such  vast  popularity,  we  say,  of  itself,  implies  vast  merit.  We  may  allow, 
indeed,  that  the  terms  in  whicli  some  of  the  old  divines  have  spoken  of  its  excel- 
lence, are  caiTied  beyond  due  measure.  But  this  general  testimony  of  the  whole 
Reformed  Church  in  its  favor,  must  ever  be  of  force,  to  show  that  they  had  good 
reason  to  speak  here  with  a  certain  amount  of  enthusiasm. 

The  fact  of  its  wide  spread  and  long  continued  popularity,  is  important,  also,  in 
another  view  ;  it  goes  to  show  that  the  formulary  was  the  product,  tmly  and  fully, 
of  the  religious  life  of  the  Reformed  Church,  in  the  full  bloom  of  its  historical  de- 
velopment, as  this  was  reached  at  the  time  when  the  work  made  its  appearance. 
No  creed  or  confession  can  be  of  genuine  force,  that  has  not  this  inwardly  organic 
connection  with  the  life  it  represents.  This  must  go  before  the  symbol,  creating  it 
for  its  own  use.  The  creed  so  produced,  may  come  to  its  utterance,  indeed,  in  the 
first  place,  through  the  medium  of  a  single  mind ;  but  the  single  mind,  in  such 
case,  must  ever  be  the  organ  and  bearer  of  the  general  life  in  whose  name  it  speaks ; 
otherwise  it  will  not  be  heard  nor  felt.  Here  is  the  proper  criterion  of  any  true 
Chui-ch  confession,  whether  it  be  in  the  chai-acter  of  a  liturgy,  catechism  or  hymn- 
book.  It  must  be  the  life  of  the  Church  itself,  embodied  through  some  proper 
organ,  in  such  form  of  speech,  as  is  at  once  recognized  and  responded  to  by  the 
Church  at  large,  as  its  own  word.  This  relation  between  word  and  life,  is  happily 
exhibited  in  the  case  now  under  consideration.  Though  in  one  sense  a  private 
work,  the  formulary  before  us,  was  by  no  means  the  product  of  simply  individual 
reflection,  on  the  part  either  of  one  or  of  several.  Ursinus,  in  the  preparation  of 
it,  was  the  organ  of  a  religious  life,  far  more  general  and  comprehen<^ive  than  his 
own.  It  is  the  utterance  of  tlie  Reformed  faith,  as  this  stood  at  the  time,  and  found 
expression  for  itself  through  his  person.  The  evidence  of  this,  we  have  in  the 
free,  full  response  with  which  it  was  met,  on  the  part  of  the  Church,  not  only  in 
the  Palatinate,  but  also  in  other  lands.  It  was,  as  though  the  entire  Reformed 
Church  heard,  and  joyfully  recognized,  her  own  voice  in  the  Heidelberg  Catechism. 
No  product  of  mere  private  judgment  or  private  will,  could  have  come  thus  into 
such  universal  favor. 

The  great  merit  which  may  be  fairly  inferred  from  this  great  reputation,  is  amply 
verified,  when  we  come  to  consider  the  actual  character  of  the  work  itself.  The 
more  it  is  carefully  studied  and  exammed,  the  more  is  it  likely  to  be  admired. 
Among  all  Protestant  symbols,  whether  of  earlier  or  later  date,  we  hold  it  to  be 
decidedly  the  best.  It  is  pervaded  tlu-oughout,  by  a  thoroughly  scientific  spirit,  far 
beyond  what  is  common  in  formularies  of  this  sort.  But  its  science  is  always 
earnestly  and  solemnly  practical.     It  is  doctrine  apprehended  and  represented 


INTRODUCTION.  XV 

continually  in  the  form  of  life.  The  construction  of  the  whole,  is  uncommonly 
simple,  beautiful  and  clear,  while  the  freshness  of  a  sacred  religious  feeling, 
breathes  through  its  entii-e  execution.  It  is  for  the  heart,  full  as  much  as  for  the 
head.  The  pathos  of  a  deep  toned  piety,  flows  like  an  under  current,  through  all 
its  teaching,  from  beginning  to  end.  This  serves  to  impart  a  peculiar  character  of 
dignity  and  force,  to  its  very  style,  which  at  times,  with  all  its  simplicity,  becomes 
truly  eloquent,  and  moves  with  a  sort  of  priestly  solemnity,  which  all  are  con- 
strained to  reverence  and  respect.  Among  its  characteristic  perfections,  deserves 
to  be  noted  particularly,  its  catholic  spirit,  and  the  rich  mystical  element,  that  is 
found  to  enter  so  largely  into  its  composition.  No  other  Reformed  symbolical  book 
can  compare  with  it  in  these  respects. 

Its  catholicity  appears  in  its  sympathy  with  the  religious  life  of  the  old  Catholic 
Church,  in  its  care  to  avoid  the  thorny  dialectic  subtleties  of  Calvinism,  in  the 
preference  it  shows  for  the  positive  in  religion  as  opposed  to  the  merely  negative 
and  controversial,  and  in  the  broad  and  free  character  generally,  which  marks  the 
tone  of  its  instructions.  Considering  the  temper  of  the  times,  and  the  relations 
out  of  which  it  grew,  it  is  remarkably  free  from  polemical  and  party  prejudices. 
A  fine  illustration  of  the  catholic,  historical  feeling  now  noticed,  is  found  in  the 
fact,  that  so  large  a  part  of  the  work  is  based  directly  upon  the  Apostle's  Creed. 
It  not  only  makes  use  of  this  as  a  text,  but  enters  with  evidently  hearty  interest 
and  affection  also,  into  its  general  spirit,  with  the  sound,  and  most  certainly  right 
feeling,  that  no  Protestant  doctrine  can  ever  be  held  in  a  safe  form,  which  is  not 
so  held  as  to  be  in  truth  a  living  branch  from  the  trunk  of  this  piimitive  symbol 
in  the  consciousness  of  faith.  We  have  to  regret  indeed  always,  the  turn  given 
(Q,  44  )  to  the  clause  in  the  fourth  article,  He  descended  into  hell ;  where  the 
authority  of  Calvin  is  followed,  in  giving  to  the  words  a  signification  which  is  good 
in  its  own  nature,  but  at  the  same  time  notoriously  at  war  with  the  historical  sense 
of  the  clause  itself.  A  great  deal  of  offence  too,  as  is  generally  known,  has  been 
taken  with  the  unfortunate  declaration,  by  which  the  Roman  mass  is  denounced, 
at  the  close  of  the  80th  Question,  as  being  "  nothing  else  than  a  denial  of  the  one 
sacrifice  and  sufferings  of  Jesus  Chiist,  and  an  accursed  idolatry."  But  it  should 
never  be  forgotten,  that  this  harsh  anathema,  so  foreign  from  the  spmt  of  Melane- 
thon  and  Ursinus,  and  from  the  reigning  tone  also  of  the  Heidelberg  Catechism, 
forms  no  part  of  the  original  work  as  published  under  the  hand  of  Ursinus  him- 
self. It  is  wanting  in  the  first  two  editions  ;  and  was  afterwards  foisted  in,  only 
by  the  authority  of  the  Elector  Frederick,  in  the  way  of  angry  retort  and  counter- 
blast, we  are  told,  for  certain  severe  declarations  the  other  way,  which  had  been 
passed  a  short  time  before  by  the  Council  of  Trent. 

The  mystical  element  of  the  Catechism,  is  closely  connected  with  the  catholic 
spirit,  of  which  we  have  just  spoken.  It  is  that  quality  in  religion,  by  which  it 
goes  beyond  all  simply  logical  or  intellectual  apprehension,  and  addi'esses  itself  di- 
rectly to  the  soul,  as  something  to  be  felt  and  believed  even  where  it  is  too  deep  to 


XVI  INTRODUCTION. 

bo  explained.  The  Bible  abounds  with  such  mysticism.  It  prevails,  especially, 
in  every  page  of  the  Apostle  John.  We  find  it  largely  in  Luther.  It  has  been 
often  said,  that  the  Reformed  faith,  as  distinguished  from  the  Catholic  and  the  Lu- 
theran, is  unfriendly  to  this  element,  that  it  moves  supremely  in  the  sphere  of  the 
understanding,  and  so  is  ever  prone  to  run  into  rationalism  ;  and  it  must  be  con- 
fessed, that  there  is  some  show  of  reason  for  the  serious  charge.  Zwingle's  great 
fault,  as  well  as  his  chief  strength,  lay  in  the  clear  intellectuality  of  his  nature. 
Cah-in  had  a  deeper  sense  of  the  mystical,  but  at  the  same  time  a  still  vaster  power 
of  logic  also,  which  made  it  very  difficult  for  such  sense  to  come  steadily  to  its 
proper  rights.  His  theory  of  the  decrees,  for  instance,  does  violence  continually 
to  his  theory  of  the  sacraments.  It  is  only  in  its  last  and  best  form,  as  we  find 
this  brought  out  in  the  German  Palatinate,  that  the  Reformed  system  can  be  said 
fairly  to  have  surmounted  the  force  of  the  objection  now  noticed.  The  Heidelberg 
Catechism  has  regard  throughout,  to  the  lawful  claims  of  the  understanding ;  its 
author  was  thoroughly  versed  in  all  the  dialectic  subtleties  of  the  age,  and  an  uncom- 
monly fine  logic,  in  truth,  distinguishes  its  whole  composition.  But  along  with  this 
runs,  at  the  same  time,  a  continual  appeal  to  the  interior  sense  of  the  soul,  a  sort  of 
solemn  undertone,  sounding  from  the  depths  of  the  invisible  world,  which  only  an  uno- 
tion  fi'om  the  Holy  One,  can  enable  any  fully  to  hear  and  understand.  The  words  are 
often  felt  in  this  way,  to  mean  much  more  than  they  logically  express.  The  Catechism 
is  no  cold  workmanship  merely  of  the  rationalizing  intellect.  It  is  full  of  feeling 
and  faith.  The  joyousness  of  a  fresh,  simple,  childlike  trust,  appears  beautifuUy 
and  touchingly  interwoven  with  all  its  divinity.  A  rich  vein  of  mysticism  runs 
every  where  through  its  doctrinal  statements.  A  strain  of  heavenly  music  seems 
to  flow  around  us  at  all  times,  while  we  listen  to  its  voice.  It  is  moderate,  gentle, 
soft,  in  one  word,  Melancthonian,  in  its  whole  cadence  ;  the  fit  echo  and  image 
thus,  we  may  fairly  suppose,  of  the  quiet,  though  profoundly  earnest  soul  of 
Ursmus  himself. 

It  carries  the  palm,  very  decidedly,  in  our  view,  as  we  have  before  said,  over 
all  other  Protestant  symbols,  whether  formed  before  it  or  since. 

But  notwithstanding  all  that  has  now  been  said,  the  Catechism  was  received  far 
and  wide  in  Germany  itself,  at  the  time  of  its  appearance,  as  a  loud  declaration 
of  wai-;  and  became  at  once  the  signal  for  an  angry,  violent  onset,  in  the  way  of 
contradiction  and  reproach,  from  all  pai'ts  of  the  Lutheran  Church.  The  high 
toned  party  which  was  now  filling  the  whole  empire  with  its  alarm  of  heresy,  could 
not  be  expected  of  course  to  tolerate  patiently  any  religious  formulary,  that  might 
be  felt  to  fall  short  at  all  of  its  own  vigorous  measures  of  orthodoxy.  From  this 
quarter,  accordingly,  the  Catechism  was  assaulted,  more  fiercely  than  even  from 
the  Church  of  Rome  itself.  Its  very  moderation,  indeed,  seemed  to  magnify  the 
front  of  its  offence.  Had  there  been  more  of  the  lion  or  tiger  in  its  mien,  and  less 
of  the  lamb,  its  presence  might  have  proved  possibly  less  irritating  to  the  polemi- 
cal humor  of  the  times.     As  it  was,  there  was  felt  to  be  provocation  in  its  very 


INTRODUCTION.  XVU 

meekness.  Its  out-^ard  carriage  was  held  to  be  deceitful  and  treacherous ;  and  its 
heresy  was  counted  all  the  worse,  for  being  hard  to  find,  and  shy  of  coming  to  the 
light.  The  winds  of  strife  were  let  loose  upon  it  accordingly,  from  all  points 
of  the  compass. 

Not  only  the  unity  and  quiet  of  the  German  Church,  but  the  peace  also  of  the 
German  empire,  seemed  in  the  eyes  of  the  high  Lutheran  party,  to  be  brought  into 
jeopardy,  by  the  new  Confession.  It  was  held  to  be  not  only  heresy  in  religion, 
but  treason  also  in  politics.  Both  the  Elector  and  his  theologians  found  their  faith 
severely  tried,  by  the  general  outcry  which  was  raised  at  their  expense.  But  they 
were  men  of  faith,  and  they  stood  the  trial  nobly  and  well. 

The  attack  was  opened  by  Tilemann  Hesshuss  and  the  celebrated  Flaccius  Illy- 
ricus,  each  of  whom  came  out  with  an  angry  publication  against  the  Calvinistic 
Catechism,  as  they  called  it,  full  of  the  most  intolerant  invective  and  abuse,  and 
grossly  misrepresenting  at  different  points,  the  religious  change  which  had  taken 
place  in  the  Palatinate.  Among  other  calumnies,  the  new  faith  was  charged  with 
turning  the  Lord's  Supper  into  a  profane  meal,  with  undervaluing  the  necessity  of 
infant  baptism,  with  iconomachy,  and  with  an  attempt  to  alter  the  decalogue  in  de- 
parting from  the  old  order  of  its  precepts.  Other  blasts  of  warning  and  alarm 
were  soon  heard,  in  much  the  same  tone,  from  different  quarters.  Wirtemberg  in 
particular,  issued  a  solemn  censure,  drawn  up  by  her  two  best  divines,  in  which 
eighteen  questions  of  the  Catechism  were  taxed  with  serious  heresy,  and  no  effort 
spared  to  bring  into  discredit  especially  its  doctrine  of  the  holy  eucharist.  It  was 
necessary  to  meet  this  multitudinous  outcry  with  a  prompt  and  vigorous  answer  ; 
and  such  an  answer  accordingly  soon  appeared,  with  all  due  solemnity,  in  the  name 
of  the  united  theological  faculty  of  Heidelberg.  The  task  of  preparing  it,  how- 
ever, fell  on  Ursinus,  who  showed  himself  at  the  same  time  well  able  to  discharge 
the  service  in  a  truly  efficient  and  becoming  way.  The  honor  of  the  Catechism 
was  fully  vindicated,  and  the  effect  of  the  whole  controversy  was  only  to  render 
its  authority  in  the  Palatinate  more  firm  than  before. 

Meanwhile  the  Elector  was  taken  solemnly  to  account,  in  a  more  private  way, 
by  several  of  his  brother  princes,  who  seemed  to  think  the  whole  empire  scandal- 
ized by  his  unorthodox  conduct.  This  led  to  the  celebrated  conference  or  debate 
of  Maulbronn;  in  which  the  leading  theologians  of  Wirtemberg  and  the  Palatinate 
came  together,  for  the  purpose  of  bringing  the  whole  difficulty,  if  possible,  to  a 
proper  resolution  and  settlement.  The  Heidelberg  divines,  were  not  themselves 
in  favor  of  the  measure ;  apprehending  more  evil  from  it  than  good.  But  they 
allowed  their  objections  to  be  over-ruled,  not  caring  to  show  what  might  be  con- 
strued in  any  quarter,  into  a  want  of  confidence  in  their  own  cause.  The  confer- 
ence took  place  in  the  month  of  April,  1564,  and  lasted  we  are  told,  a  whole  week, 
from  the  tenth  day  of  the  month  to  the  sixteenth.  Among  the  disputants  from 
Heidelberg,  were  the  Professors,  Bocquin,  Olevianus  and  Ursinus.     On  the  other 

side  appeared  Brentius,  two  of  the  Tubingen  Professors,  and  other  distinguished 
B 


XMU  INTRODUCTION. 

divines.  Tho  burden  of  the  debate,  however,  was  tlirown  mainly  upon  Ursinus 
in  the  one  case,  and  wholly  upon  James  Andreae,  the  great  and  good  chancellor  of 
the  University  of  Tubingen,  in  the  other. 

The  acts  of  this  coUoquy  of  Maulbronn  are  of  the  highest  value  for  the  history 
of  the  German  Reformed  Church,  and  serve  at  the  same  time  to  throw  a  most 
honorable  light  on  the  whole  character  of  Ursinus.  They  furnish  throughout  a 
lively  image  of  his  keen  penetration,  his  comprehensive  science,  and  his  clear  doc- 
trinal precision,  as  well  as  a  brilliant  exemplification  of  the  firmness  with  which  he 
adhered  to  his  own  convictions  of  truth  and  right.  His  distinctions  and  determina- 
tions, especially  on  the  question  of  the  Uhiquity,  may  be  regarded  as  carrying 
with  them  a  sort  of  truly  classical  authority  for  the  Reformed  theology  in  all  sub- 
sequent times. 

The  colloquy  itself,  however,  only  led  afterwards  to  new  controversy.  It  ended 
with  a  compact,  indeed,  to  abstain  from  public  strife,  but,  unhappily,  this  was  soon 
forgotten  and  broken.  Both  sides,  as  a  matter  of  course,  claimed  the  victory  ;  and 
it  was  not  long  till  an  effort  was  made,  on  the  part  of  the  Wirtemberg  divines,  to 
establish  this  claim  in  their  own  favor,  by  publishing  what  they  called  an  epitome 
of  the  debate  in  a  form  to  suit  themselves ;  placing  the  whole  discussion,  with  no 
small  ingenuity  and  address,  in  a  light  by  no  means  fair  or  satisfactory  to  the  other 
side.  To  meet  this  misrepresentation,  the  divines  of  the  Palatinate  published,  in 
the  first  place,  a  copy  in  full  of  the  proceedings  of  the  colloquy  from  the  ofi&cial 
record  made  at  the  time  ;  and  then  added  a  clear  and  distinct  reply  to  the  Wirtem- 
berg epitome,  exposing  what  they  conceived  to  be  its  grave  offences  against  truth. 
This  called  forth,  in  the  year  1565,  the  great  "  Declaration  and  Confession  of 
the  Theologians  of  Tubingen  on  the  Majesty  of  the  Man  Christ,  and  the  Presence 
of  his  Body  and  Blood  in  the  Holy  Supper. ^^  Then  came  in  reply  again  from 
the  side  of  the  Palatinate,  in  1566,  a  ''  Solid  Refutation  of  the  Sophisms  and 
Cavils  of  the  Wirtemherg  J>ivin€S,^^  designed  to  make  clean  ground  once  more 
of  the  whole  field.  The  controversy  was  renewed  and  continued  thus  in  its  full 
strength ;  and  the  author  of  the  Catechism  was  still  required  to  hold  a  weapon  for 
its  defence  in  one  hand,  while  he  labored  on  its  proper  exposition  with  the  other. 
Both  services  were  well  fulfilled. 

Among  his  various  apologetic  tracts,  the  chief  place  is  due  to  the  Exegesis  verae 
doctrinae  de  Sacramentis  et  Euchanstia,  published  in  the  name  of  the  Heidel- 
berg Faculty  and  by  order  of  the  Consistory,  whose  sanction  gave  it  at  the  same 
time  the  force  of  a  pubUc  confession.  It  was  translated  also  into  the  vernacular 
tongue,  and  in  a  short  time  went  through  several  editions.  It  is  still  a  work  of 
great  interest  and  value,  as  it  fiunishes  the  most  authentic  interpretation,  which  is 
anj-where  to  be  found,  of  the  real  sacramental  doctrine  of  the  Catechism,  in  the 
sense  which  it  had  in  the  beginning  for  Ursinus  himself,  as  weU  as  for  the  whole 
theological  faculty  of  Heidelberg. 

As  just  mtunated,  however,  the  business  of  such  public  apology  and  defence, 


1 


INTRODUCTION.  XIX 

by  no  means  exhausted  the  labors  of  Ursinus  in  regard  to  this  truly  admu-able 
symbol.  The  Catechism  was  fully  enthroned  in  the  Palatinate,  from  the  begin- 
ning, as  the  rule  and  measure  of  the  public  faith.  It  was  made  the  basis  of  theo- 
logical instruction  in  the  University.  It  was  introduced  into  all  the  churches  and 
schools,  under  a  regulation  which  required  the  whole  of  it  to  be  gone  over  in 
course,  in  the  way  of  familiar  repetition  and  explanation,  once  every  year.  A 
regular  system  of  catechisation  was  established  in  the  churches,  to  which  the 
afternoon  of  every  Lord's  day  was  devoted,  and  which  was  so  conducted,  as  to 
include  grown  persons  as  well  as  children.  Ursinus,  in  his  capacity  of  professor, 
accommodated  himself  also  to  the  general  rule,  and  made  it  a  point  to  go  over  the 
text  of  the  Catechism  once  a  year  with  his  theological  lectures.  This  custom  he 
is  said  to  have  kept  up  regularly,  on  to  the  year  1577.  Notes  of  his  lectures 
were  taken  down  by  the  students,  which  were  allowed  soon  after  his  death,  at  tliree 
different  places,  to  make  their  appearance  in  print.  As  much  injustice  was  done 
to  him,  however,  by  the  defective  character  of  these  publications,  his  paiiicular 
friend  and  favorite  disciple,  David  Parens,  who  possessed  besides  all  necessary 
qualifications  for  the  task,  was  called  upon  to  revise  the  whole,  and  to  put  the  work 
into  a  form  that  should  be  more  faithful  to  the  name  and  spiiit  of  its  illustrious  au- 
thor. This  service  of  duty  and  love  could  not  have  fallen  into  better  hands,  and 
no  pains  were  spared  now  to  render  the  publication  complete.  Under  such  proper- 
ly authentic  form,  it  appeared  first  in  the  year  1591,  at  Heidelberg,  in  four  parts, 
each  furnished  with  a  separate  preface  by  Parens ;  since  which  time,  it  has  gone 
through  numerous  editions,  in  different  countries.  The  Heidelberg  Catechism  has 
been  honored  with  an  almost  countless  number  of  commentaries  of  later  date ;  but 
this  first  one,  derived  from  Ursinus  himself  thi'ough  David  Parens,  has  been  gene- 
rally allowed  to  be  the  best  that  has  been  written.  No  other,  at  all  events,  can 
have  the  same  weight  as  an  exposition  of  its  ti-ue  meaning. 

In  the  midst  of  other  agitations  in  the  year  1564,  the  plague  broke  out  with 
great  violence  in  Heidelberg,  causing  both  the  court  and  the  University  to  consult 
their  own  safety  by  withdrawing  for  a  time  from  the  place.  During  this  solemn 
recess,  Ursinus  wrote  and  published  a  small  work  on  Preparation  for  Death.  It 
appeared  fii'st  in  Grennany,  but  was  translated  afterwards  into  Latin,  in  which  form 
it  is  found  m  the  general  collection  of  his  Works,  under  the  title  of  Pia  .Meditatio 
Mortis. 

In  the  year  1571,  he  received  an  urgent  call  to  Lausanne,  which  he  seems  to 
have  been  somewhat  inclined  to  accept,  in  view  chiefly  of  the  undue  burden  of  his 
labors  at  Heidelberg,  which  was  found  to  be  greater  than  his  physical  constitution, 
natui'ally  weak,  could  well  support.  To  retain  him  in  his  place,  the  Elector  allowed 
Tnim  to  transfer  a  portion  of  his  college  service  to  an  assistant. 

His  marriage  with  Margaret  Trautwein,  followed  the  year  after,  and  is  repre- 
sented as  having  added  materially  to  his  comfort  and  rest.  He  was  at  the  time 
nearly  forty  years  of  age. 


2X  INTRODUCTION. 

This  domestic  Bottlement,  however,  was  not  of  long  duration.  "With  the  death 
of  hLs  patron  Frederick,  in  October  1570,  the  whole  religious  state  of  the  Palati- 
nate fell  once  more  into  disorder.  He  was  succeeded  in  the  electorate  Ly  his  eldest 
son,  Louis,  whose  previous  connections  had  inspired  him  with  a  strong  zeal  for 
LutheranLsm,  in  full  opposition  to  the  entii'c  coui'se  of  his  father.  Before  his  death, 
the  old  prince  had  sought  an  interview  with  his  son,  wishing  to  bring  him  under 
an  engagement,  if  possible,  to  respect  his  views  in  regard  to  the  chui'ch,  as  ex- 
pressed in  his  last  wdl  and  testament.  Louis,  however,  thought  proper  to  decline 
the  interview,  and  subsequently  showed  no  regard  whatever  to  his  father's  direc- 
tions. On  the  contrary,  he  made  it  his  business,  from  the  start,  to  turn  all  things 
into  an  entirely  different  train.  The  clergy,  together  with  the  mayor  and  citizens 
of  Heidelberg,  addressed  a  petition  to  him,  praying  for  liberty  of  conscience,  and 
offering  one  of  the  churches  for  the  particular  use  of  those  who  belonged  to  his  con- 
fession. His  brother,  Duke  Casimir,  lent  his  intercession  also,  to  sustain  the 
req^uest.  But  it  answered  no  pui'pose  ;  Louis  declared  that  his  conscience  would 
not  suffer  him  to  receive  the  petition.  The  following  year,  accordingly,  he  came 
with  his  court  to  Heidelberg,  dismissed  the  preachers,  filled  all  places  with  Luthe- 
ran incumbents,  caused  a  new  church  service  to  be  introduced,  and  in  one  word, 
changed  the  public  religion  into  quite  another  scheme  and  form.  The  more  promi- 
nent theologians  were  soon  compelled  to  leave  their  places ;  among  whom  of  course, 
were  the  authors  of  the  Heidelberg  Catechism,  Olevianus  and  Ursinus. 

Ursinus  found  an  honorable  refuge  with  Prince  Casimir,  second  son  of  the  late 
Elector,  who  exercised  a  small  sovereignty  of  his  own  at  Neustadt,  and  made  it 
his  business  to  succor  and  encourage  there,  as  far  as  he  could,  the  cause  now  per- 
secuted by  his  Lutheran  brother.  The  distinguished  divine  was  constituted  pro- 
fessor of  theology  in  the  Neustadt  Gymnasium,  which  the  prince  now  proposed  to 
raise  to  the  character  of  something  like  a  substitute,  for  what  the  University  of 
Heidelberg  had  been  previously  for  the  Reformed  Church.  The  new  institution, 
under  the  title  of  the  Casimirianum,  soon  became  quite  unpoilant.  It  could 
hardly  be  otherwise,  with  such  names  as  Ursinus,  Jerome  Zanchius,  Francis 
Junius,  Daniel  Tossanus,  John  Piscator,  in  its  theological  faculty,  and  others  of 
the  like  order  in  other  departments.  Here  Ursinus  continued  to  labor,  true  to  the 
faith  of  his  own  dishonored  Catechism,  till  the  day  of  his  death. 

His  last  pubhcation  of  any  importance,  was  a  work  of  some  si^e,  undertaken  by 
order  of  Prince  Casmiir,  and  issued  in  the  name  of  the  Neustadt  clergy,  in  1581, 
in  review  and  censure  of  the  celebrated  Form  of  Concord.  This  was  executed 
with  his  usual  ability,  and  did  good  service  at  the  time  to  the  cause  of  the  Reformed 
Church. 

Tlic  triumph  of  Lutheranism  in  the  Palatinate,  proved  in  the  end  to  be  short. 
Before  the  plan  could  be  fully  executed,  by  wliich  it  was  proposed  to  extend  the 
revolution  of  the  capital  over  the  enthe  province,  Prince  Louis  died,  in  the  midst 
of  his  days ;  and  now  at  once  the  whole  face  of  things  was  brought  to  assume 


INTRODUCTION.  XXI 

again  a  new  aspect.  The  administration  of  tlie  government  fell  into  the  hands  of 
Duke  Casimir,  who  soon  after  took  measures  to  restore  the  Reformed  faith  to  its 
former  power  and  credit.  As  far  as  possible,  the  old  professors  were  once  more 
brought  back  to  the  University.  The  Casimirianum  of  Neustadt,  saw  itself  shorn 
by  degrees  of  its  transient  glory.  The  Form  of  Concord  sank  into  disgrace,  while 
its  rival  standard,  the  Heidelberg  Catechism,  rose  gloriously  into  view  again  as  the 
ecclesiastical  banner  of  the  Palatinate.  In  due  time,  the  whole  order  of  the  church 
was  restored  as  it  had  stood  at  the  death  of  Frederick  the  Pious. 

But  there  was  one  among  the  banished  theologians  of  Neustadt,  who  did  not 
return  at  this  time  with  his  colleagues,  to  the  scene  of  his  former  labors.  The  author 
of  the  Catechism  hunself,  the  learned  and  pious  Ursinus,  was  not  permitted  to  have 
part  in  the  triumph  to  which  it  was  now  advanced.  His  feeble  constitution,  which 
had  been  for  some  time  sinking  more  and  more,  under  the  untiring  labors  of  his 
profession,  gave  way  finally  altogether;  and  on  the  6th  of  March,  1583,  the  very 
year  in  which  Prince  Casimir  came  into  power,  he  was  quietly  translated  to  a  higher 
and  better  world.     The  event  took  place  in  the  49th  year  of  his  age. 

He  was  buried  in  the  choir  of  the  church  at  Neustadt,  where  his  colleagues 
erected  also  a  suitable  monument  to  his  memory.  The  inscription  describes  him 
as  a  sincere  theologian,  distinguished  for  resistmg  heresies  on  the  person  and  sup- 
per of  Christ,  an  acute  philosopher,  a  prudent  man,  and  an  excellent  instructor  of 
youth.  A  funeral  oration  was  pronounced  on  the  occasion  in  Latin,  by  Francis 
Junius,  which  is  still  important  for  the  pictui-e  it  preserves  of  his  mind  and  charac- 
ter. Its  representations,  of  course,  are  somewhat  rhetorical,  and  some  allowance 
must  be  made  for  the  colorings  of  friendship  and  grief;  but  after  all  proper  abate- 
ment on  this  score,  it  is  such  a  glowing  eulogy,  as  coming  from  one  so  intimately 
familiar  with  the  man,  must  be  allowed  to  tell  greatly  to  his  praise. 

His  works  were  published  collectively,  some  time  after  his  death,  in  three  folio 
volumes,  by  his  friend  and  disciple,  David  Parous. 

The  leading  traits  of  his  character  have  been  abeady  brought  into  view  in  some 
measure,  in  the  sketch  now  given  of  his  life.  An  enduring  witness  of  his  theo- 
logical learning,  and  of  his  intellectual  abilities  in  general,  is  found  in  his  works. 
The  best  monument  of  his  virtues  and  moral  merits  is  the  influence  he  exerted 
while  living,  and  the  good  name  he  left  behind  hun  throughout  the  whole  Reformed 
Church  at  his  death,  the  odor  of  which  has  come  down  to  our  own  time.  He  was 
at  once  a  great  and  a  good  man. 

He  seems  to  have  excelled  especially  as  an  academic  lecturer.  His  friend, 
Francis  Junius,  speaks  with  high  commendation  also  of  his  talent  for  preaching ; 
but  his  own  estimate  of  himself  here  was  probably  more  sound,  which  led  him  to 
withdraw  from  the  pulpit  in  a  gi-eat  measure,  as  not  being  his  proper  sphere.  His 
style  and  manner  were  too  didactic  for  its  use.  For  the  ends  of  the  lectui'e  room, 
however,  they  were  all  that  could  be  desired.  At  once  full,  calm,  methodical 
and  clear,  his  mind  flowed  here  without  noise  or  pomp,  in  a  continuously  rich 


XXU  INTRODUCTION. 

stream,  both  gentle  and  profound,  that  was  feU  to  diiTuse  the  most  wholesome 
instiiietion  on  all  bides.  He  spared  no  pains  to  prepare  himself  fully  for  las 
work,  and  laid  lihiistdf  out  to  serve  as  much  as  possiljle  the  wants  of  his  pupils ; 
thi'owing  his  soul  with  living  interest  into  the  task  in  hand,  and  encouraging  them 
to  do  so  too  by  presenting  difficulties  or  asking  questions  at  the  close  of  each  exer- 
cise ;  which  it  was  Ids  habit  then,  however,  not  to  answer  on  the  spot,  but  to  hold 
in  reserve  for  a  welJ  studied  judgment  on  the  following  day. 

Ilis  diligence  seemed  to  have  no  bounds.  Of  this  we  have  the  best  evidence 
in  the  vo^t  amount  of  the  labors  and  services  he  performed,  in  the  coui'se  of  his 
public  life.  His  parsimony  of  time,  always  as  gold  to  the  true  student,  is  illus- 
trated by  the  inscription  which  he  is  said  to  have  had  in  full  view,  for  the  benefit 
of  aU  impertinent  visitors,  over  the  door  of  his  study:  ''Amice,  quisquis  hue 
venis,  aut  agito  paucis,  aut  all,  aut  me  laborantem  adjuva.^^  That  is,  '*  Friend, 
entering  here,  be  short,  or  go,  or  else  assist  me  in  my  work." 

This  regard  for  time  was  with  him  a  sense  of  duty,  and  flowed  from  the  general 
feeling  he  had,  that  his  powers  and  his  talents  were  not  his  ovni,  but  belonged  to 
his  faithful  SavioUr,  Jesus  Chi'ist,  and  that  he  had  no  right  to  divert  them  from 
his  service.  Altogether  his  conscientiousness  was  of  the  highest  order.  His 
funeral  orator  says  of  him,  that  he  had  never  heard  an  idle  word  fall  from  his 
lips ;  so  careful  was  he  with  the  government  of  his  thoughts  and  the  regulation 
of  his  tongue.  He  may  be  said  indeed  to  have  fallen  a  martyr,  in  some  sense,  to 
his  own  faithfulness ;  for  it  was  the  hard  service  to  which  he  put  himself  in  the 
discharge  of  his  professional  engagements,  that  wore  out  liis  strength  and  brought 
him  down  finally  to  the  grave. 

The  modesty  and  humility  of  the  man  were  m  full  keeping  with  his  general 

integrity,  and  contributed  much  to  the  pleasing  effect  of  his  other  virtues.     His 

manners  wore  perfectly  unassmning,  as  his  spirit  also  was  free  from  eveiything 
that  savored  of  pride  or  pretension.     He  seemed  to  coui't  obscurity,  ratlier  than 

notoriety.  Such  of  his  works  as  appeared  in  his  own  life-time,  were  published 
anonymously,  or  in  the  name  of  tlie  Heidelberg  faculty ;  whUe  the  greater  part 
of  them  never  saw  the  light  at  all  in  any  such  fonu,  till  after  his  death. 

Altogether,  as  we  have  before  seen,  he  was  of  a  reserved,  rething  nature ; 
formed  for  meditation  and  self-communion ;  averse  from  all  noise  and  strife  ;  mys- 
tical as  well  as  logical,  and  no  less  contemplative  than  intelligent  and  acute ;  a 
true  heir  in  tliis  respect  of  Melancthon's  spirit,  as  well  as  a  ti-ue  follower  of  his 
faitli.  For  theological  controvei-sy,  though  doomed  to  live  in  it  all  his  days,  he 
had  just  as  little  taste  as  his  illustrious  preceptor  himself;  and  when  forced  to 
take  part  in  it,  one  might  say  of  him  that  scarce  the  smell  of  its  usual  fire  was 
allowed  to  pass  on  his  garments ;  so  equal  was  he  still,  and  calm  and  mild,  in  the 
conduct  of  his  own  cause,  avoiding  as  far  as  possible  aU  offensive  personalities, 
and  bending  his  whole  force  only  on  the  actuid  merits  of  the  question  in  debate. 
On  the  other  hand,   however,  no  one  could  Ije  more  decided  and  firm  in  this  calm 


INTRODUCTION.  XXUl 

way,  when  it  was  necessary  to  withstand  error  or  maintain  truth.  In  this  respect 
he  was  superior  to  Melancthon,  less  yielding  and  more  steadily  true  to  the  chart 
and  compass  of  his  own  creed. 

He  was  charged  by  some  with  being  sour  and  morose.  But  this  was  nothing 
more,  probably,  than  the  constmction,  which  his  reserved  and  earaest  character 
naturally  carried  with  it  for  those  who  were  not  able  to  sympathise  with  such  a 
spiiit,  or  who  saw  him  only  as  it  were  from  a  distance  and  not  near  at  hand.  It 
is  characteristic  of  such  a  soft  and  quiet  nature,  to  be  at  the  same  time  ardent, 
and  excitable  on  occasions  even  to  passion ;  and  it  is  not  unlikely,  that  in  the  case 
of  Ursinus,  this  natural  tendency  may  have  been  strengthened  at  times  by  the 
morbid  habit  of  his  body,  disturbing  and  clouding  the  proper  serenity  of  his 
mind.  Francis  Junius  describes  him  as  just  the  reverse  of  the  charges  now 
noticed,  and  as  made  up  of  self-forgetting  condescension  and  kindness  towards  all 
who  came  in  his  way. 

The  same  witness,  than  whom  wo  could  have  no  better,  bears  the  most  honorable 
testimony  also  to  his  habits  of  devotion  and  personal  piety.  Religion  with  him 
was  not  a  theory  merely,  but  a  business  of  life.  He  walked  with  God,  and 
showed  himself  thus  a  worthy  follower  of  those  who  through  faith  and  patience 
have  entered  into  the  rewards  of  his  kingdom. 

On  the  whole,  we  may  say,  it  is  a  great  honor  for  the  Grerman  Reformed  Church 
to  be  represented  in  the  beginning  by  so  excellent  a  man ;  and  it  is  not  going  too 
far  perhaps  to  add,  that  the  type  of  his  character  has  entered  powerfully  into  the 
true  historical  spirit  of  this  communion,  as  distinguished  from  all  other  branches 
of  the  same  faith.  Such  is  the  prerogative  of  genius,  and  such  its  high  and  lofty 
commission  in  the  world.  It  stamps  its  own  image,  for  ages,  on  what  it  has  power 
to  create.  J.  W.  N. 

Note.  —  In  the  preparation  of  this  article,  use  has  been  made  of  the  following 
works:  Alting's  Historia  de  Ecdesiis  Palatinis;  H.  S.  Van  Alpen's  Geschichte  und 
Literatur  des  Heidelberg^ schen  Katechismus  ;  Planck's  Geschichte  der  protestantischen 
Theologie ;  Bayle's  Dictionary  art.  Ursinus  ;  Seisen's  Geschichte  der  Reformation  zu 
Heidelberg ;  K.  F.  Vierordt's  Geschichte  der  Reformation  im  Grossherzogthum  Baden  ; 
Ebrard's  Das  Dogma  vom  Heil.  Abendmahl  und  seine  Geschichte.  Reference  may  also 
be  made  to  the  writer's  own  work  on  the  History  and  Genius  of  the  Heidelberg 
Catechism. 


TABLE  OF  CONTENTS. 


General  Prolegomena. 

Page 

What  the  doctrine  of  the  church  is  -  -  -  -  -  1 

What  the  parts  of  this  doctrine  are,  with  their  differences     -  -  -      2 

In  what  the  doctrine  of  the  church  differs  from  that  of  other  systems  of  rehgion, 

philosophy,  &.c.  --------3 

By  what  testimonies  the  truth  of  the  Christian  religion,  or  the  doctrine  of  the 
church  is  confirmed     -  -  -  -  -  -  -  '6 

How  mani-fold   the  method   of   teaching  and   learning   the   doctrine   of  the 

church  is-  -  -  -  -  -  -  -  -9 


Specml  Prolegomena. 


What  Catechising  is     - 

Of  the  origin  of  Catechisation  -  -  .  - 

Of  the  parts  or  principal  heads  of  the  doctrine  of  the  Catechism 
Of  the  necessity  of  Catechisation  -  -  _  - 

What  the  design  of  Catechism  and  the  doctrine  of  the  church  is 


-  10 

-  11 

-  13 

-  14 

-  16 


Of  true  Christian  Comfort. 


What  Comfort  is  -  - 

The  parts  of  which  it  consists 
Why  this  comfort  alone  is  sohd 
Why  it  is  necessary 
How  this  comfort  may  be  obtained 


17 

18 
19 
20 

20 


Of  the  misery  of  man. 


What  it  is,  and  whence  it  may  be  known 
What  the  law  of  God  requires 


-  23 

-  23 


Of  the  creation  of  man. 


The  state  in  w^hich  man  was  originally   created 
The  end  for  which  God  created  man 
XXV 


-  27 

-  28 


y 

XX  vi 


TABLE  OF  CONTENTS. 


Of  the  image  of  God  in  man. 


Wluit  it  is,  and  what  the  parts  thereof 

To  what  extent  it  is  lost,  and  what  remains 

How  it  may  be  restored  in  us 


Of  the  fall  and  fdist  sin  of  man. 


What  the  sin  of  our  first  parents  was 
Wliat  tlie  causes  of  it  were 
Wliat  the  effects  thereof 
Wliy  God  permitted  it  -  - 


Op  sin  in  general. 


.♦ 


Page 
30 
31 
32 


33 

34 
35 
35 


The  proofs  of  our  sinfulness               -....-  35 

What  sin  is                -             -             -             -            -            -            .            -  37 

Original  sin,  and  what  it  is               -            -             -            -            -            -  39 

The  proofs  of  original  sin      -             -            -            -            •            •            -  40 

Objections  against  original  sin  refuted             -            -            •            -            -  41 
Actual  sin       -            -            -            -            -            -            -            -            .44 

Reigning  sin  and  sin  not  reigning                  -            -            -            -            -  44 

Mortal  and  venial  sin  -------45 

Sin  against  the  conscience,  &c.         ------  45 

The  sin  against  the  Holy  Ghost       ------  47 

Rules  to  be  observed  in  reference  to  the  sin  against  the  Holy  Ghost       -  47 

Sin  per  se,  and  sin  by  accident         ------  47 

The  causes  of  sin       -            -             -             -             -            -            -             -  49 

The  effects  of  sin       -            -            -            -            -            -            -            -  64 

The  freedom  of  the  will. 

The  principal  question  to  be  considered  in  reference  to  this  subject    -            -  56 

Wliat  tiie  freedom  of  the  will  is       -            -             -             -            -             -  57 

In  what  the  Liberty  wliich  is  in  God  differs  from  that  which  is  in  his  creatures, 

angels  and  men      --------58 

Whether  there  be  any  Freedom  of  tlie  human  will               -            -            -  61 

What  Liberty  belongs  to  man  according  to  his  four-fold  state  -  -  62 
The  question,  whether  God  does  any  injustice  to  man,  by  requiring  from  him  in 

his  law  what  he  cannot  perform,  considered           -             -            -            -  66 

The  punishment  of  sin          :            -            -            -            -            -            -  67 

How  this  comports  with  the  mercy  of  God              -             -            -            -  69 

Concerning  afflictions. 

How  many  kinds  of  affliction  there  are        -             -             -             -            -  70 

A  table  of  the  afflictions  of  man     ------  72 

The  causes  of  afflictions        -.-----72 

Comforts  under  afflictions      -------  74 


^W 


TABLE  OF  CONTENTS. 


XXVU 


The  deliverance  of  man. 

In  how  many  ways  satisfaction  may  be  made 

What  the  dehverance  of  man  is       - 

Whether  such  a  deliverance  be  possible 

Whether  dehverance  be  necessary  and  certain 

Whether  perfect  dehverance  may  be  expected 

How  this  deliverance  is  acomplished 

The  question  whether  we  ourselves  can  make  this  satisfaction,  considered 

The  question  whether  any  mere  creature  can  make  satisfaction  for  us,  consi 

dered  -...----. 

What  sort  of  a  mediator  we  must  seek  for      . 

Why  he  must  be  very  man  and  perfectly  righteous  -  -  - 

Why  he  must  be  very  God  ---,.. 

The  doctrine  of  the  Mediator. 


Page 
77 
78 
78 
81 
81 
82 
82 


84 
84 


85 
87 


What  a  mediator  is  -  - 

Whether  we  need  a  mediator 
What  the  office  of  the  mediator  is 
What  kind  of  a  mediator  is  necessary 
Who  this  mediator  is  -  - 

Whether  there  can  be  more  than  one  mediator 


92 
92 
94 
95 
95 
96 


The  Covenant  of  God. 


What  this  covenant  is  -  -  -  - 

Whether  it  be  one  or  more  -  -  - 

In  what  the  old  and  new  Covenants  agree  and  differ 


97 
98 
99 


Of  the  Gospel. 

What  the  Gospel  is             -------  loi 

The  question,  Whether  the  gospel  has  always  been  known,  considered  -  102 

In  what  the  Gospel  differs  from  the  Law               -            -            -  -  104 

What  the  effects  of  the  Gospel  are            -            -            -            -  -  105 

From  what  the  truth  of  the  Gospel  appears           -            -            -  -  105 

The  question.  Whether  all  men  as  they  perished  in   Adam,   are   saved  in 

Christ,  considered  -  -  -  -  -  -  -106 

The  subject  of  Faith. 


What  faith  is  -  -  - 

How  many  kinds  of  faith  there  are 
In  what  faith  and  hope  differ 
What  the  causes  of  faith   are 
What  the  effects  of  faith 
To  whom  faith  is  given 


108 
108 
112 
112 
113 
113 


XXVlll 


TABLE   OF   CONTENTS. 


Page 

The  assurance  of  faith,  with  a  refutation  of  certain  objections      -             -  114 

The  objects  or  contouta  of  faitli     -            -            -            -            -            -  116 

The  Apostles'  Cueed. 

Why  it  is  called  apostolic    -  -  -  -  -  -  -117 

Why  other  creeds  were  introduced                -            -            -             -             -  117 

Why  tlie  greatest  autliority  sliould  be  attached  to  the  Apostles'  Creed       -  118 

The  division  of  tlie  Creed    -            -             -             -            -             -            -  119 

Concerning  the  one  true  God. 

The  evidences  of  the  existence  of  God      -            -            -            -            -  121 

Who,  and  what  God  is        -             -             -             -             -             -             -  123 

The  unity  of  God     -..--.-.  128 
What  the  terms  Essence,  Person,  and  Trinity  signify,  and   in   what  tliey 

differ          --.......  129 

Wliether  the  church  should  retain  these  terms        -            -            -            -  132 

The  number  of  persons  in  the  Godhead      -            -            -            -            -  133 

How  these  persons  are  distinguished            -             -            -            -            -  135 

Why  the  church  should  retain  the  doctrine  of  the  Trinity             -            -  137 

Objections  against  the  doctrine  of  the  Trinity  refuted         -            -            -  138 

Of  God  the  Father. 

What  it  is  to  beHeve  in  God  the  Fatlier  Almighty,  Maker,  &c.               -  139 

Of  the  creation  of  the  world. 

Whether  God  created  the  world      -  -  -  -  -  -141 

How  God  created  the  world  -  -  -  -  -  -143 

The  end  for  which  God  created  the  world                  -            -            -            -  145 

The  Providence  of  God. 

Whether  tliere  be  any  providence  of  God      -            -            -            -            -  148 

Arguments  from  the  works  of  God             -            -            -            -            -  148 

Arguments  from  the  nature  and  attributes  of  God               -            -            -  150 
What  the  Providence  of  God  is-            -             -             -             -            -151 

A  table  of  those  things  which  fall  under  the  providence  of  God   -            -  155 

Objections  to  this  doctrine  refuted                -            -            -            -            -  157 

The  benefit  and  use  of  this  doctrine              -----  i63 

Of  God  the  Son,  and  the  names  which  are  applied  to  him. 
Concerning  the  name  Jesus. 

What  it  imports       ------.-  IG4 

The  difference  between  this  Jesus  and  other  saviours          -            -            -  166 

What  it  is  to  believe  in  Jesus         ------  iGS 

The  question,  Whether  such  as  seek  tlieir  salvation  out  of  Jesus  really  believe 
in  him,  considered.  -  -  -  -  -  -  -168 


TABLE  OP  CONTENTS. 


XXLS 


Concerning  tue  name,  Curist. 

Page 
What  the  anointing  of  Christ  signifies       .  .  .  .  .170 

What  the  prophetical  office  of  Christ  is        -  .  .  •  .172 

What  the  priestly  office  of  Christ  is  .  ....         174 

What  the  kingly  office  of  Christ  is  .....         176 

What  tlie  term  Christian  imports  .  .  .  .  .176 

What  the  prophetical,  priestly,  and  regal  dignity  of  Christians  consists  in  170 

Of  the  only  begotten  Son  of  God. 

In  what  sense  Christ  is  the  only  begotten  Son  of  God     .  .  .         181 

A  table  of  the  Sons  of  God  ......         183 

The  Divinity  of  Christ. 


Whether  Christ  was  a  subsistent  or  person  before  he  assumed  our  nature 
Whether  he  is  a  person  distinct  from  the  Father  and  the  Holy  Ghost 
Whether  he  is  equal  with  the  Father  and  the  Holy  Ghost 
Whether  he  is  consubstantial  ...... 

General  rules  according  to  which  an  answer  may  be  given  to  the  sophisms 
of  heretics  ........ 

Special  rules  serving  the  same  ends  ..... 

A  refutation  of  the  sophisms  against  the  Divinity  of  the  Son 

Concerning  the  name,  Lord. 

In  what  sense  Christ  is  called  Lord  ..... 

In  how  many  ways,  and  why  he  is  called  our  Lord 

What  it  is  to  believe  in  Christ,  our  Lord        ..... 

Of  the  conception  and  nativity  of  Christ. 

What  Christ's  conception  by  the  Holy  Ghost  means 

Why  he  was  born  of  the  Virgin  Mary  ..... 

The  profit  of  Christ's  holy  conception  and  nativity 

What  it  is,  to  beheve  in  the  conception  and  nativity  of  Christ 


185 
192 
193 
196 

197 
198 
200 


202 
203 
204 


205 
206 
207 
207 


Of  the  two  natures  in  Christ. 

Whether  there  be  two  natures  in  Christ 

Whether  these  two  natures  constitute  one  or  more  persons 

What  the  hypostatical  union  is       . 

Why  it  was  necessary  to  constitute  this  union 

The  sufferings  op  Christ. 

What  the  term  passion  signifies       .... 
Whether  Christ  suffered  according  to  both  natures 
What  the  moving  causes  of  his  passion  were 


208 
210 
211 
211 


212 
215 
216 


Tnrx 


TALLE   OF   CONTENTS. 


What  the  final  causes,  or  fruits       ...... 

The  question,  Why  Christ  suffered  under  Pontius  Pilate,  considered 
Whether  there  is  any  tiling  more  in  his  being  crucified,  than  if  he  had  died 
Bome  other  death  ....... 

The  death  and  burial  of  Christ. 


Page 

216 
217 

218 


How  Christ  is  said  to  have  been  dead 

Whether  the  death  of  Christ  was  necessary 

Whether  Christ  died  for  all 

Why  Christ  was  buried 

Why  believers  must  die        . 

The  benefits,  or  fruits  of  Christ's  death 


Ciirist's  descent  into  hell. 

What  Christ's  descent  into  hell  signifies 
What  the  fruits  of  his  descent  into  hell  are 

The  resurrection  of  Christ. 

Whether  Christ  rose  from  the  dead 

How  Christ  rose  from  the  dead 

Why  he  rose  .  -  .  .  . 

The  fruits  or  benefits  of  Christ's  resurrection 


219 
220 
221 
225 
226 
227 


228 
232 


233 
234 
235 

233 


The  ascension  of  Christ. 


Whither  Christ  ascended 

How  Christ  ascended 

Certain  objections  of  the  Ubiquitarians  refuted 

For  what  purpose  Christ  ascended 

In  what  Christ's  ascension  differs  from  ours 

What  the  fruits  of  Christ's  ascension  are 


242 
243 

247 
249 
251 
251 


Christ's  sitting  at  the  right  hand  of  the  Father. 

What  the  right  hand  of  God  signifies         .... 
What  it  is  to  sit  at  the  right  hand  of  God 
Whether  Christ  always  sat  at  the  right  hand  of  God 
AVhat  the  fruits  of  Christ's  sitting  at  the  right  hand  of  God  are 

Christ's  return  to  Judgment. 

Whether  there  be  a  future  judgment  .... 

What  the  final  judgment  is  ..... 

Who  the  Judge  will  be       .....  . 

Whence  and  whither  he  will  come  .... 


254 
254 
257 
259 


260 

262 
264 
265 


TABLE  OF  CONTENTS. 

How  he  will  come  ...... 

Whom  he  will  judge  ...... 

What  the  process,  sentence  and  execution  of  the  final  judgment  will  be 
The  objects  of  this  judgment  ..... 

When  this  judgment  will  take  place  .... 

The  reasons  why  we  should  look  for  it  . 

The  reasons  why  God  has  not  revealed  the  time  when  it  will  take  place 

Why  it  is  deferred     ....... 

Whether  it  may  be  desired  ..... 


XXXI 

Page 
265 
266 
266 
267 
267 
268 
268 
269 
269 


Of  God  the  Holy  Ghost- 

What  the  term  Spirit  signifies 

Who  and  what  the  Holy  Ghost  is     . 

What  the  office  of  the  Holy  Ghost    . 

What,  and  how  mani-fold  the  gifts  of  the  Holy  Ghost  are 

By  whom  and  why  the  Holy  Ghost  was  given 

To  whom  and  to  what  extent  he  is  given 

When  and  how  the  Holy  Ghost  is  given  and  received 

How  the  Holy  Ghost  may  be  retained 

Whether  and  how  the  Holy  Ghost  may  be  lost  . 

Why  the  Holy  Ghost  is  necessaiy     . 

How  we  may  know  that  the  Holy  Ghost  is  in  us 


270 
271 

277 
279 
280 
281 
281 
283 
283 
284 
285 


The  Chluch. 

What  the  church  is                .......  286 

How  mani-fold  it  is                 .......  286 

What  the  marks  of  the  true  church  are         ....             .  288 

Why  the  church  is  called  one,  holy  and  Catholic      ....  289 

In  what  the  church  difiers  from  the  state       .  .  .  .  .291 

The  cause  of  the  difference  between  the  church  and  the  rest  of  mankind     .  292 

Whether  there  is  any  salvation  out  of  the  church     ....  292 

The  Eternal  Predestination  of  God. 

Whether  there  be  any  predestination  .  .  .  .  •         293 

What  it  is      .........         297 

What  the  causes  of  it  are     .  .  .  ,  .  .  .         297 

What  the  effects  of  it  are     .  .  .  .  .  .  .         300 

Whether  it  be  unchangeable  ......         300 

To  what  extent  it  may  be  known      .  .  .  .  .  .301 

Whether  the  elect  are  always  members  of  the  church  and  the  reprobate  never     302 
Whether  the  elect  may  fall  from  the  church  and  the  reprobate  always  remain 
in  it  .  .  .  .  .  .  .  .  .303 

What  the  use  of  this  doctrine  is        .....  .         303 


XXXll 


table  of  contents. 
The  communion  of  saints. 


What  the  communion  of  saints  is     - 

TUE  FORGIVENESS   OF   SINS. 

What  the  forgiveness  of  sins  is        - 

By  whom  forgiveness  of  sins  is  granted 

On  account  of  what  is  forgiveness  granted 

Whether  forgiveness  of  sins  agrees  with  divine  justice 

Whether  it  be  gratuitous      -  -  -  - 

To  whom  it  is  granted  -  -  -  - 

How  and  wlien  it  is  granted  .  .  - 

The  resurrection  of  the  body. 

Whether  the  soul  be  immortal  -  -  -  . 

Where  the  soul  is  when  separated  from  the  body  - 
Wliattlie  resurrection  is,  and  what  the  errors  in  reference  to  it 
From  what  the  truth  of  a  future  resurrection  is  inferred 
The  kind  of  bodies  which  will  rise  in  the  resurrection 
How  the  resurrection  will  be  effected  -  -  - 

When  it  w^ill  take  place      -  -  -  -  . 

By  whose  power  the  dead  will  be  raised      -  -  . 

Why  and  to  what  state  the  dead  will  be  raised 

The  life  everlasting. 

What  everlasting  life  is 

By  whom  it  is  given 

To  whom  it  is  given 

Why  it  is  given 

How  it  is  given 

When  it  is  given 

Whether  and  whence  we  may  be  assured  of  it 

The  doctrine  of  Justification 

Wiiat  righteousnes  in  general  is      - 

How  mani-fold  it  is 

In  what  righteousness  differs  from  justification 

What  our  righteousness  I  efore  God  is 

How  the  satisfaction  of  Christ  is  made  ours 

Why  it  is  made  ours  -  .  . 

Why  we  are  justified  by  faith  only 

Why  our  good  works  cannot  justify  us 

How  a  reward  is  promised  to  our  works 

Whether  tliis  doctrine  makes  men  careless 

Other  objections  to  this  doctrine  refuted 


Page 
304 


305 
306 
307 
307 
308 
308 
308 


309 
311 
312 
313 
315 
316 
316 
317 
317 


319 
321 
321 
322 
322 
323 
323 


325 
325 
326 
327 
32S 
330 
331 
333 
334 
335 
836 


TALLE    OF    COXTENTS. 


XXXlll 


The  sacraments  in  general. 

Page 

What  sacraments  are            -            -            -            -            -            -            -  341 

What  the  designs  of  the  sacraments            -----  344 

In  what  sacraments  differ  from  sacrifices     -----  345 

In  what  the  sacraments  of  the  Old  and  New  Testaments  agree  and  differ  -  346 
What  the  signs  are  ;  and  what  the  things  signified  in  the  sacraments,  and  in 

what  they  differ     --------  347 

What  the  sacramental  union  is        -----            -  343 

What  sacramental  phrases  are          -----            -  349 

What  the  lawful  use  of  the  sacraments  consists  in               -            -            -  350 

What  the  ungodly  receive  in  the  sacraments            -            -            -            -  35 1 

What  the  sacraments  and  word  have  in  common,  and  in  what  they  differ  352 
How  many  sacraments  there  are       -            -            -            -            -            -353 

Theses  concerning  the  sacraments  in  general          -            -            -            -  354 

Holy  Baptism. 

What  Baptism  is--------  357 

What  the  ends  of  Baptism  are         -            -            -            -            -            -  358 

The  institution  of  Baptism,  and  what  the  words  of  the  inBtitution  signify    -  362 

What  the  lawful  use  of  Baptism  consists  in              -            -            -            .  363 

Sacramental  phrases  in  reference  to  Baptism            -            -            -            -  3G4 

The  question  of  infant  Baptism  considered                -            «            -            -  366 

The  objections  of  the  Anabaptists  refuted     -----  368 

Theses   concerning  Baptism            ------  371 

Of  circumcision. 


What  circumcision  is-------  374 

Why  circumcision  was  instituted      ------  374 

Why  it  was  abolished  ------_  375 

What  there  is  in  the  place  of  circumcision    -----  375 

In  what  circumcision  and  baptism  agree  and  differ   -  -  -  -  375 

Why  Christ  was  circumcised  ---...  37^5 

The  Lord's  Supper. 

What  the  Lord's  Supper  is  ---,..  377 

What  the  design  of  it  is        -  -  -  -  -  -  -  379 

In  what  the  Lord's  Supper  differs  from  Baptism        -  -  .  .  3go 

The  institution  of  the  Supper  and  the  true  sense  of  the  words  of  the  institution  3S2 

The  controversy  respecting  the  words  of  tlie  institution  of  the  holy  Supper  390 
Four  classes  of  arguments  in  favor  of  the  orthodox  interpretation  of  the  words 

of  Christ  ---.---.  391 

The  testimony  of  the  Fathers         ------  403 

Of  transubstantiation  -------  406 

Of  consubstantiation  -,---..  407 

The  schism  of  the  Consubstantialists         -  -  ■  -  -  410 

C 


yx'xiy 


TABLE  OF  CONTENTS. 


Page 
Objections  in  favor  of  consubstantiation  refuted     -  -  -  -        412 

The  ditterence  between  the  Lord's  Supper  and  the  Popish  Mass  -  -         416 

For  whom  the  Lord's  Supper  was  instituted  -  -  -  -        424 

What  the  wicked  receive  in  the  use  of  the  Supper  .  -  -        426 

What  the  lawful  use  of  the  Supper  consists  in     -  -  -  -        428 

Whom  the  church  should  admit  to  the  Supper         ...  -        429 

Certain  arguments  of  the  Consubstantialists  noticed  -  -  -         435 

The  general  points  in   wliich  the  churches  professing  the  gospel  agree   and 
differ  in  the  controversy  respecting  the  Lord's  Supper  -  -        435 


The  Passover. 

What  the  Passover  was      ----.- 

What  the  design  of  the  Passover  was        -  -  -  - 

The  points  of  resemblance  between  Christ  and  the  Paschal  Lamb 
Whether  the  Passover  be  abolished  .... 


437 

438 
439 
440 


TUE   KEYS   OF  TEE   KINGDOM   OF  HEAVEN. 

What  the  power  of  the  keys  given  to  the  church  is         -  -  - 

Whether  ecclesiastical  discipline  be  necessary      -  -  -  - 

How  it  is  to  be  exercised  ------ 

What  the  design  of  it  is,  and  what  abuses  are  to  be  avoided 
In  what  the  power  of  the  keys  of  the  kingdom  of  heaven  differs  from  civil 
power        --------- 

A  disputation  respecting  excommunication  -  -  .  - 


What  thankfulness  is 
Why  it  is  necessary 


Of  Thankfulness. 


Man's  conversion  to  God. 


441 
442 

446 

448 

450 
453 


464 
465 


Wliether  conversion  be  necessary 

What  conversion  to  God  is  -  -  - 

What  the  parts  of  man's  conversion  are     - 

What  the  causes  of  it  - 

What  the  fruits  of  it 

Whether  it  be  perfect  in  this  life 

In  what  the  repentance  of  the  godly  differs  from  tliat  of  the  ungodly 

Concerning  good  works. 


468 
468 
470 
472 
474 
474 
475 


What  good  works  are  -  -  -  -  ■ 

A  table  of  good  works         -  -  .  -  , 

How  they  may  be  performed  -  -  -  , 

WHiether  the  works  of  the  regenerate  are  perfectly  good 


476 

479 
479 
481 


TABLE  OP  CONTENTS. 


XXXV 


How  they  please  God  -  -  . 

Why  they  should  be  done     -  -  -  - 

Whether  they  merit  any  thing  in  the  sight  of  God 

The  Law  of  God. 

What  the  law  of  God  is    - 

What  the  parts  of  the  law  and  their  differences 

To  what  extent  the  law  has  been  abrogated 

In  what  the  law  differs  from  the  gospel     - 

The  division  of  the  law       -  .  -  - 

A  table  of  the  division  of  the  Decalogue 

General  rules  for  the  understanding  of  the  Decalogue 

Theses  concerning  the  Decalogue 

The  first  commandment. 

The  preface  to  the  Decalogue  considered 
The  design  of  this  commandment 
The  virtues  of  the  first  commandment 


Page 

482 

482 
485 


489 
490 
492 
497 
498 
502 
502 
505 


507 
507 
508 


The  second  commandment. 

The  design  of  this  commandment 

What  it  prohibits  and  sanctions  -        - 

Of  human  precepts  and  the  authority  of  tradition 

Whether  all  statues  and  images  are  here  forbidden 

Whether  all  worshipping  of  images  is  forbidden 

Why  images  are  not  to  be  tolerated  in  our  churches 

How  and  by  whom  they  are  to  be  removed 

Objections  against  the  removal  of  images  refuted 

The  exhortation  added  to  this  commandment  considered 


517 
517 
519 
525 
528 
530 
531 
532 
534 


The  third  commandment. 

What  the  name  of  God  signifies     ------        536 

What  this  commandment  forbids,  and  enjoins,  with  the  design  thereof    -         337 
The  virtues  of  this  commandment,  with  the  vices  opposed  thereto  -         537 

The  arguments  of  the  Papists  in  favor  of  the  invocation  of  the  saints  con- 
sidered and  refuted  -  -  -  -  -  -  -542 


The  doctrine  of  the  oath. 

What  an  oath  is      - 

By  whom  we  are  to  swear  -  -  - 

Whether  it  is  lawful  for  Christians  to  take  an  oath 
What  oaths  are  lawful  and  what  unlawful 
Whether  all  oaths  should  be  kept 


549 
550 
551 
554 
554 


XXXVl  TABLE   OF   CONTEXTS. 

TUE   FOURTU    COMMANDMENT. 

The  dcsig-n  of  this  commandment 

An  explanation  of  the  words  of  tlic  commandment 

What  and  liow  mani-fold  the  sabbath  is     . 

How  far  the  sabbath  pertains  to  us 

The  design  of  the  sabbatli 

How  it  is  sanctified  and  how  profaned 

The  virtues  of  this  commandment,  with  the  vices  opposed  thereto 

The  ecclestastical  ministry 


What  the  ministry  of  the  church  is 

Why  it  was  instituted  .... 

What  the  grades  of  ministers  are 

What  the  duties  of  ministers 

To  whom  the  ministry  should  be  committed 

Coxcerxixg  ceremonies. 

What  ceremonies  are  .... 

In  what  they  differ  from  moral  works 
How  many  kinds  of  ceremonies  there  are 
Whether  the  church  may  institute  ceremonies 

The  fifth  commaxdment. 

Why  obedience  to  the  second  table  is  necessary 

The  design  of  this  commandment 

The  commandment  itself     . 

The  promise  annexed  thereto 

The  virtues  peculiar  to  superiors 

The  virtues  peculiar  to  inferiors 

The  virtues  common  to  both 

The  sixth  commandment. 

The  design  of  this  commandment 
The  virtues  which  do  not  injnre  the  safety  of  men 
The  virtues  which  contribute  to  the  safety  of  men 
A  table  of  the  sixth  commandment 

The  seventh  commandment. 

The  desin^n  of  this  commandment 
The  virtues  of  this  commandment 
Three  classes  of  lusts  .... 


Page 
557 
558 
561 
564 
566 
566 
567 


571 
571 
572 
572 
573 


573 
573 
574 
574 


0  iO 

bio 
bio 
576 
577 

579 
580 


584 
535 

586 
587 


587 

588 
589 


Op  marriage. 


What  marriage  is     - 
Why  it  was  instituted 


592 
592 


TABLE   OF   CONTENTS 


What  marriages  are  lawful 
Whether  it  be  a  thing  indifferent 
What  the  duties  of  married  persons  are 
What  things  are  contrary  to  marriage 


The  eighth  commandment. 


XXX  vu 

Page 
593 
594 
594 
595 


The  design  of  this  commandment  .... 

The  virtues  of  the  eighth  commandment     .... 

Ten  kinds  of  contracts         ...... 

Objections  against  the  division  of  property 

The  ninth  commandment. 

The  design  of  this  commandment  .... 

The  virtues  of  this  commandment  with  the  vices  opposed  thereto     . 

The  tenth  commandment. 

The  commandment  respecting  concupiscence  one  and  not  two 

The  design  of  this  commandment    ..... 

The  principal  arguments  of  the  Pelagians    .... 

The  possibility  of  obedience  to  the  Law. 

How  the  law  was  possible  before  the  fall,  and  how  since  the  fall     . 
Objections  against  the  imperfection  of  the  works  of  the  regenerate 

The  use  of  the  Law. 


The  useof  the  ceremonial  law 

The  use  of  the  judicial  law 

The  use  of  the  moral  law  in  nature  as  pure  and  holy 

In  nature  fallen  and  depraved 

In  nature  restored  by  Christ 

In  nature  perfectly  glorified 

Principal  arguments  of  the  Antinomians  against  the  use  of  the  law 

•  .  Of  Prayer. 


595 
596 
596 
599 


600 
601 


605 
605 
606 


608 
609 


612 
612 
612 
613 
613 
615 
615 


I 


What  prayer  is  ...  . 

Why  it  is  necessary 

What  the  conditions  of  acceptable  prayer  are 
The  Lord's  Prayer     .... 
The  preface  to  the  Lord's  Prayer 

The  first  petition. 

What  the  name  of  God  signifies 
What  it  is  to  hallow  the  name  of  God 


619 
620 
621 
624 
626 


630 
630 


xxxvm 


table  of  co^'te^'ts. 
The  second  petition. 


Page 

G32 

. 

C33 

G34 

. 

634 

. 

634 

s  kingdom 

635 

. 

635 

. 

635 

• 

635 
636 

is  kingdom 

636 

What  the  kingdom  of  God  is 

How  mani-fold  it  is 

Wlio  the  Head  and  King  is 

Who  the  subjects  are 

Wiuit  tlie  laws  are     . 

What  benefits  pertain  to  the  subjects  of  thi 

Who  the  enemies  of  this  kingdom  are 

Where  it  is  administered 

How  long  it  will  continue     . 

How  it  comes  to  us 

Why  we  should  pray  for  the  coming  of  thi 


The  third  petition. 

What  the  Will  of  God  is 

What  we  desire  in  this  petition,  and  in  what  it  differs  from  the  second 
Why  it  is  necessary  ...... 

Why  it  is  added,  As  in  heaven  ..... 

The  fourth  petition. 

Why  temporal  blessings  should  be  prayed  for  . 

How  they  should  be  prayed  for  ....  . 

Why  Christ  comphehends  temporal  blessings  under  the  term  bread 

Why  Christ  calls  it  our  bread  ..... 

Why  Christ  calls  it  daily  bread         .  .  .  . 

Why  Christ  adds,  This  day 

Whether  it  be  lawful  to  pray  for  riches         .... 

Whether  it  be  lawful  to  lay  any  thing  by  for  the  time  to  come 

The  fifth  petition. 

What  Christ  means  by  debts  ..... 

What  it  is  to  forgive  debts     ...,,, 
Why  we  should  desire  the  forgiveness  of  sins  .  , 

How  our  sins  are  remitted  unto  us  .... 

The  sixth  petition. 


What  temptation  is  . 

What  it  is  to  lead  into  temptation     . 

What  is  implied  in  delivering  us  from  evil 

Why  this  petition  is  necessary 

What  is  tlie  benefit  of  this  petition 

The  order  and  connection  of  these  petitions 

The  conclusion  of  this  prayer 

The  meaning  of  the  word,  Amen 


637 
637 
639 
640 


642 
643 
643 
644 
645 
645 
645 
646 


643 
649 
650 
650 


653 
654 
655 
655 
656 
657 
658 
659 


COMMENTARY  OF  URSINUS. 


PROLEGOMENA 


WITH   REFEREJNCE  TO    THE    CATECHISM   OF   THE   CHRISTIAN   RELIGIOI^ 

WHICH  WAS  PREPARED  FOR,  AND  TAUGHT  IN  THE  SCHOOLS 

AND  CHURCHES  OF  THE  PALATINATE. 


These  Prolegomena  are  partly  general,  such  as  treat  of  the  entire 
doctrine  of  the  Church :  and  partly  special,  such  as  have  respect  merely 
to  the  Catechism. 

The  general  prolegomena,  concerning  the  doctrine  of  the  church,  may 
be  included  in  the  following  questions  : 

I.  What  is  the  doctrine  of  the  church? 

II.  What  are  the  parts  thereof  and  in  what  do  these  parts  differ  from 
each  other? 

III.  Wherein  does  the  doctrine  of  the  Church  differ  from  that  of  the 
various  Sects,  and  froin  Philosophy,  and  why  these  distinctions  should  he 
retained  ? 

IV.  What  are  the  evidences  of  the  truth  and  certainty  of  this  doctrine  ? 

V.  What  are  the  various  methods  of  teaching  and  studying  this  doctrine  ? 

I.  What  is  the  Doctrine  of  the  Chltich? 

The  doctrine  of  the  church  is  the  entu-e  and  uncorrupted  doctrine  of  the 
law  and  gospel  concerning  the  true  God,  together  with  liis  will,  works,  and 
worship ;  divinely  revealed,  and  comprehended  in  the  writings  of  the 
prophets  and  apostles,  and  confirmed  by  many  miracles  and  divine  testi- 
monies ;  through  which  the  Holy  Spirit  works  efiectually  in  the  hearts  of 
the  elect,  and  gathers  from  the  whole  human  race  an  everlasting  church, 
in  which  God  is  glorified,  both  in  this,  and  in  the  life  to  come. 

This  doctrine  is  the  cliief  and  most  expressive  mark  of  the  true  church, 
which  God  designs  to  be  visible  in  the  world,  and  to  be  separated  from  the 
rest  of  mankind,  according  to  these  declarations  of  scripture :  "  Keep 
yourselves  from  idols."  "  Come  out  from  among  them,  and  be  ye  sepa- 
rate." "  If  there  come  any  unto  you  and  bring  not  this  doctrine,  receive 
him  not  into  your  houses,  neither  bid  him  God  speed."  "  Be  ye  holy, 
touch  no  unclean  thing,  ye  that  bear  the  vessels  of  the  Lord.  Come  out 
of  her,  my  people,  that  ye  be  not  partakers  of  her  sins,  and  that  ye  receive 
not  of  her  plagues."  (1  John  5.  21.  2  Cor.  6.  17.  2  John  10.  Isa. 
52.  11.     Rev.  18.  4.) 

God  wills  that  his  church  be  separate  and  distinct  from  the  world,  for 
the  following  considerations :  First,  on  account  of  his  own  glory ;  for,  as 


2  GENERAL  PROLEGOMENA 

he  liimself  will  not  be  joined  with  idols  and  de\dls,  so  ho  will  not  have  his 
truth  confounded  with  falsehood,  and  his  church  with  her  enemies,  the 
children  of  the  devil ;  but  will  have  them  carefully  distinguished  and  sepa- 
rated. It  would  be  reproachful  to  God  to  suppose  that  he  would  have  and 
acknowledge  as  his  children,  such  as  persecute  him ;  yea,  it  would  be 
blasphemy  to  make  God  the  author  of  false  doctrine,  and  the  defender  of 
the  wicked ;  for  "  what  concord  has  Christ  with  Behel."  (2  Cor.  6.  14.) 
Secondly,  on  account  of  the  consolation  and  salvation  of  his  people  ;  for  it 
is  necessary  that  the  church  should  be  visible  in  the  world,  that  the  elect, 
scattered  abroad  among  the  whole  human  race,  may  know  with  what  society 
they  ought  to  unite  themselves,  and  that,  being  gathered  into  the  church,  they 
may  enjoy  this  sure  comfort,  that  they  are  members  of  that  family  in  which 
God  delights,  and  which  has  the  promises  of  everlasting  life.  For  it  is  the 
will  of  God  that  all  those  who  are  to  be  saved,  should  be  gathered  into  the 
church  in  tliis  life.     Out  of  the  church  there  is  no  salvation. 

How  the  church  may  be  known,  and  what  are  the  marks  by  which  it 
may  be  distinguished  from  the  various  sects,  will  be  shown  when  we  come 
to  speak  regularly  upon  the  subject  of  the  church.  We  may,  however, 
here  say,  that  there  are  three  marks  by  which  the  church  is  known :  Purity 
of  doctrine — the  proper  use  of  the  sacraments,  and  obedience  to  God 
according  to  all  the  parts  of  this  doctrine,  whether  of  faith  or  practice. 
And  if  it  be  here  objected,  that  great  vices  have  often  made  their  appear- 
ance in  the  church,  we  would  reply  that  these  are  not  defended  and  adhered 
to  by  the  church,  as  by  the  various  sects.  Yea,  the  church  is  the  first  to 
censure  and  condemn  them.  Hence,  if  there  are  faults  in  the  church, 
these  are  disapproved  of  and  removed.  As  long  as  this  state  of  things 
lasts,  so  long  the  church  remains. 

n.  What  are  the  parts  of  the  Doctrine  of  the  Church,  and  in 

WHAT   DO    they   DIFFER   FROM   EACH   OTHER? 

The  doctrine  of  the  church  consists  of  two  parts :  the  Law,  and  the 
Gospel ;  in  which  we  have  comprehended  the  sum  and  substance  of  the 
sacred  Scriptures.  The  law  is  called  the  Decalogue,  and  the  gospel  is  the 
doctrine  concerning  Christ  the  mediator,  and  the  free  remission  of  sins, 
through  faith.  This  division  of  the  doctrine  of  the  church  is  estabhshed 
by  these  plain  and  forcible  arguments. 

1.  The  whole  doctrine  comprised  in  the  sacred  writings,  is  either  con- 
cerning the  nature  of  God,  his  will,  his  works,  or  sin,  which  is  the  proper 
work  of  men  and  devils.  But  all  these  subjects  are  fully  set  forth  and 
taught,  either  in  the  law,  or  in  the  gospel,  or  in  both.  Therefore,  the  law 
and  gospel  are  the  chief  and  general  di\'isions  of  the  holy  scriptures,  and 
comprise  the  entire  doctrine  comprehended  therein. 

2.  Christ  himself  makes  this  division  of  the  doctrine  which  he  wiU  have 
preached  in  his  name,  when  he  says,  "  Thus  it  is  written,  and  thus  it 
behoved  Christ  to  suffer,  and  to  rise  from  the  dead  the  third  day ;  and  that 
repentance  and  remission  of  sins  should  be  preached  in  his  name."  (Luke 
24.  46,  47.)  But  this  embraces  the  entire  substance  of  the  law  and 
gospel. 

3.  The  writings  of  the  prophets  and  apostles,  comprise  the  old  and  new 
Testament,  or  covenant  between  God  and  man.     It  is,  therefore,  necessary 


CONCERNING  THE  DOCTRINE  OF  THj:  CHURCH.  6 

that  the  principal  parts  of  the  covenant  should  be  contained  and  explained 
in  these  writings,  and  that  they  should  declare  what  God  promises  and 
grants  unto  us,  viz :  his  favor,  remission  of  sins,  righteousness,  and  eternal 
Sfe ;  and  also  what  he,  in  return,  requires  from  us :  wliich  is  faith  and 
obedience.  These,  now,  are  the  things  which  are  taught  in  the  law  and 
gospel. 

4.  Christ  is  the  substance  and  ground  of  the  entire  Scriptures.  But 
the  doctrine  contained  in  the  law  and  gospel  is  necessary  to  lead  us  to  a 
knowledge  of  Christ  and  his  benefits :  for  the  law  is  our  schoolmaster,  to 
bring  us  to  Christ,  constraining  us  to  fly  to  him,  and  showing  us  what  that 
righteousness  is,  which  he  has  wrought  out,  and  now  offers  unto  us.  But 
the  gospel,  professedly,  treats  of  the  person,  ofiice,  and  benefits  of  Christ. 
Therefore  we  have,  in  the  law  and  gospel,  the  whole  of  the  Scriptures, 
comprehending  the  doctrine  revealed  from  heaven  for  our  salvation. 

The  principal  differences  between  these  two  parts  of  the  doctrine  of 
the  church,  consist  in  these  three  things : 

1.  In  the  subject,  or  general  character  of  the  doctrine,  peculiar  to  each. 
The  law  prescribes  and  enjoins  what  is  to  be  done,  and  forbids  what  ought 
to  be  avoided :  whilst  the  gospel  announces  the  free  remission  of  sin,  through 
and  for  the  sake  of  Christ. 

2.  In  the  manner  of  the  revelation  peculiar  to  each.  The  law  is  known 
from  nature  ;  the  gospel  is  divinely  revealed. 

3.  In  the  promises  which  they  make  to  man.  The  law  promises  life 
upon  the  condition  of  perfect  obedience ;  the  gospel,  on  the  condition  of 
faith  in  Chi-ist  and  the  commencement  of  new  obedience.  Hereafter, 
however,  more  will  be  said  upon  this  subject  in  the  proper  place. 

in.  In  what  does  the  Doctrine  of  the  Church  differ  from  that 

OF  other  Religions,  and  from  Philosophy  :  and  why 

these  distinctions  should  be  retained? 

The  doctrine  of  the  church  differs  from  that  of  all  other  rehgions,  in  four 
respects.  First:  the  doctrine  of  the  church  has  God  for  its  author,  by 
whom  it  was  dehvered,  through  the  prophets  and  apostles,  whilst  the  vari- 
ous rehgious  systems  of  sectarists  have  been  invented  by  men,  through  the 
suggestion  of  the  devil.  Secoyidly :  the  doctrine  of  the  church  alone,  has 
such  divine  testimony  in  confirmation  of  its  truth,  as  is  sure  and  infallible, 
and  which  is  calculated  to  quiet  the  conscience,  and  con\dct  all  the  various 
sects  of  error.  Thirdly :  in  the  church  the  law  of  God  is  retained  entire 
and  uncorrupted,  wliilst  in  other  systems  of  religion  it  is  narrowed  down 
and  basely  corrupted ;  for  the  advocates  of  these  false  rehgions  entirely 
reject  the  doctrine  of  the  first  table,  concerning  the  knowledge  and  wor- 
slup  of  the  true  God,  either  setting  forth  some  other  God  besides  him  who 
has  revealed  himself  to  the  church  by  his  word  and  works,  and  seeking  a 
knowledge  of  God,  not  in  his  Son,  but  out  of  him,  or  worshipping  hj'm 
otherwise  than  he  has  commanded  in  his  word.  And  not  only  so,  but  they 
are  also  equally  ignorant  of  the  inward  and  spiritual  obedience  of  the  sec- 
ond table ;  and  whatever  truth  and  excellence  there  is  in  these  systems  of 
rehgion,  it  is  nothing  more  than  a  part  of  the  precepts  of  the  second  table, 
in  relation  to  the  external  deportment  of  the  fife,  and  the  civil  duties  which 
men  owe  to  each  other.     Fourthly:  it  is  only  in  the  church  that  the 


4  GENERAL  PROLEGOMENA 

gospel  of  Christ  is  fiilly  taught,  and  rightly  understood ;  for  the  various 
sects,  such  as  the  Ethnics,  the  Pliilosophers,  Jews,  and  Turks,  are  either 
entirely  ignorant  of  it,  and  thus  reject  it,  or  else  they  add  to  their  errors 
what  little  they  have  culled  from  the  doctrine  of  the  apostles ;  the  use  of 
which,  however,  they  do  not  properly  apprehend  nor  understand ;  as  is 
true  of  the  Arians,  Papists,  Anabaptists,  and  all  other  heretics ;  some  of 
whom  hold  errors  concerning  the  person,  and  others  concerning  the  office 
of  Christ,  the  mediator.  These  great  distinctions  prove  that  the  doctrine 
of  the  church  alone  should  be  taught  and  held  fast  to,  wliilst  the  doctrines 
and  religious  systems  of  the  sects  which  oppose  the  truth,  should  be  rejected 
and  shimned,  as  the  perversions  and  wicked  devices  of  the  devil ;  accord- 
ing as  it  is  said,  "  Beware  of  false  prophets."  And,  "  Keep  yourselves 
from  idols."     (Matt.  7.  15.     1  John  5.  21.) 

It  is,  however,  different  with  Pliilosophy.  True  philosophy,  although  it 
also  differs  very  much  from  the  doctrine  of  the  church,  yet,  it  does  not 
array  itself  against  it,  nor  is  it  a  wicked  fabrication,  and  device  of  Satan, 
as  is  true  of  the  false  doctrines  of  the  Sects  ;  but  it  contains  truth,  and  is, 
as  it  were,  a  certain  ray  of  the  wisdom  of  God,  impressed  upon  the  mind 
of  man  in  his  creation.  It  is  a  doctrine  that  has  respect  to  God  and  his 
creatures,  and  many  other  things  that  are  good  and  profitable  to  mankind, 
and  has  been  drawn  out  from  the  light  of  nature,  and  from  principles  in 
themselves  clear  and  evident,  and  reduced  to  a  system  by  wise  and  earnest 
men.  It  follows,  therefore,  that  it  is  not  only  lawful,  but  also  profitable, 
for  christians  to  devote  themselves  to  the  study  of  pliilosophy ;  whilst,  on 
the  other  hand,  it  is  not  proper  for  them  to  devote  themselves  to  the  study 
of  the  various  doctrines  of  the  sects ;  because  these  are  all  to  be  detested 
and  avoided,  as  the  wicked  devices  of  the  devil. 

Philosophy  and  the  doctrine  of  the  church  differ,  especially  in  the  fol- 
lowing respects.  First:  in  their  principles.  Philosophy  is  altogether 
natural,  and  is  constructed  and  based  upon  principles  deduced  from  nature. 
And,  although  there  are  many  things  in  the  doctrine  of  the  church,  wliich 
may  be  known  from  nature,  yet  the  chief  and  principal  part  of  it,  wliich 
is  the  gospel,  is  so  far  beyond  and  above  nature,  that,  unless  the  Son  of 
God  had  revealed  it  imto  us  from  the  bosom  of  the  Father,  no  wisdom  of 
men  or  of  angels  could  have  discovered  it.  Secondly :  they  differ  ui  their 
subjects ;  for,  whilst  the  doctrine  of  the  church  comprehends  the  true 
sense  and  meaning  of  the  law  and  gospel,  philosophy  is  entirely  ignorant 
of  the  gospel,  omits  the  most  important  parts  of  the  law,  and  explains  very 
obscurely  and  imperfectly,  those  parts  which  it  embraces  in  relation  to  civil 
duties,  and  the  external  deportment  of  the  life,  gathered  from  some  few 
precepts  of  the  Decalogue.  And  not  only  so,  but  philosophy  also  teaches 
some  of  the  arts  and  sciences,  which  are  useful  and  profitable ;  such  as 
Logic,  Natural  Philosophy,  and  Mathematics,  which  we  do  not  find  m  the 
doctrine  of  the  church,  but  which,  nevertheless,  have  an  important  influ- 
ence upon  the  interests  of  society,  when  taught  and  understood.  Thirdly : 
they  differ  in  their  effects.  The  doctrine  of  the  church  alone  traces  all 
the  evils  and  miseries  which  are  incident  to  man  to  their  true  source, 
which  is  to  be  found  in  the  fall  and  disobedience  of  om-  first  parents  in 
Paradise.  It,  moreover,  ministers  true  and  solid  comfort  to  the  conscience, 
pointing  out  the  way  by  which  we  may  escape  the  miseries  of  sin  and 
death,  and,  at  the   same   time,  assures  us  of  everlasting  life,  through 


CONCERNING  THE  DOCTRINE  OF  THE  CHURCH.  5 

our  Lord  Jesus  Christ.  But  philosophy  is  ignorant  of  the  true  cause  of 
all  our  evils,  and  can  neither  bestow  nor  direct  us  to  that  comfort  which 
can  satisfy  the  desires  of  the  human  heart. 

There  are,  however,  certain  comforts  which  are  common,  both  to  philos- 
ophy and  theology ;  among  which,  we  may  mention  the  doctrine  of  the 
providence  of  God,  the  necessity  of  obeying  the  law,  a  good  conscience, 
the  excellency  of  virtue,  the  ultimate  designs  which  virtue  proposes,  the 
examples  of  others,  the  hope  of  reward,  and  a  comparison  of  the  different 
events  and  circumstances  of  life.  But  those  greater  and  more  precious 
comforts,  by  which  the  soul  is  sustained  and  supported,  when  exposed  to 
the  dreadful  evils  of  sin  and  death,  are  pecuhar  to  the  church,  and  consist 
in  the  free  remission  of  sin,  by  and  for  the  sake  of  Christ,  the  grace  and 
presence  of  God  under  these  evils,  together  with  final  deliverance  and 
eternal  hfe. 

But,  although  true  philosophy  be  insufficient  to  meet  the  full  demands 
of  our  moral  nature,  and,  although  it  may  be  imperfect,  as  compared  with 
theology,  yet  it  does  not  oppose,  and  array  itself  against  the  doctrine  of 
the  church,  as  though  it  were  hostile  to  it.  Hence,  whatever  erroneous 
sentiments,  such  as  are  in  plain  opposition  to  the  truth  of  God's  word,  are 
found  in  the  writings  of  the  different  philosophers,  and  which  are  brought 
forward,  by  heretics,  for  the  purpose  of  controverting  and  overthrowing 
the  true  sense  of  the  Scriptures,  these  are  either  not  philosophical,  being 
nothing  more  than  the  subtle  devices  of  human  ingenuity,  and  the  very 
ulcers  of  true  philosophy,  as  the  opinion  of  Aristotle  concerning  the  crea- 
tion of  the  world,  and  that  of  Epicurus  concerning  the  immortaUty  of  the 
soul,  &c.,  or  they  are  indeed  philosophical,  but  inappropriately  apphed  to 
theology. 

These  distinctions  between  the  doctrine  of  the  church  and  that  of  other 
religions,  and  of  philosophy  also,  should  be  observed  and  maintained,  for 
these  reasons.  First :  that  all  the  glory  which  properly  belongs  to  God 
may  be  attributed  to  him,  which  cannot  be  done  unless  we  acknowledge 
and  confess  whatever  he  will  have  us  to  beheve  concerning  himself  and  his 
will,  and  unless  w^e  add  nothing  to  these  revelations  which  he  has  been 
pleased  to  make  of  himself;  for  God  cannot  be  joined  with  idols,  neither 
can  his  truth  be  mingled  with  the  hes  and  falsehood  of  Satan,  without 
casting  the  greatest  reproach  upon  his  name.  Secondly :  that  we  may 
not  endanger  our  salvation,  which  might  occur  if  we  were  to  be  deceived, 
and  embrace  philosophy  or  the  teaching  of  some  one  of  the  sects,  for  the 
true  rehgion.  TJiirdly :  that  our  faith  and  comfort  may  be  increased,  by 
seeing  the  superior  excellency  of  the  doctrine  of  the  church  to  the  teach- 
ings of  all  other  systems  of  rehgion ;  and  how  many  things  are  found  in 
the  rehgion  of  the  Bible,  which  are  wholly  wanting  in  all  others ;  and  Avhy 
it  is  that  only  those  who  confess  and  hold  to  the  teachings  of  the  word  of 
God  are  saved,  whilst  all  the  various  sects,  with  their  adherents,  are  con- 
demned and  rejected  of  God.  Mnally :  that  we  may  separate  ourselves 
from  the  Epicureans  and  Academics,  who  either  despise  everything  hke 
godliness,  or  so  pervert  it  as  to  suppose  that  every  man  who  professes  some 
form  of  religion  will  be  saved,  thus  interpreting  the  declaration  of  the 
apostle  where  he  says,  "  The  just  shall  live  by  his  faith."  (Rom.  1.  17.) 
Now,  as  far  as  it  respects  these  Epicureans,  they  are  not  worthy  of  being 
refuted  ;    and  as  for  the  Academics,  they  evidently  wrest  the  declaration 


GENERAL   PROLEGOMENA 


of  the  Apostle  from  its  proper  signification,  and  may,  therefore,  easily  be 
refuted ;  for  the  pronoun  his  never  signifies  that  faith  which  any  man  may 


imasine,  or  frame  for  himself,  but  it  signifies  the  true  Catholic  faith 


pe- 


cuhar  to  every  one  that  has  embraced  the  gospel  of  Christ ;  and  thus  it 
opposes  the  faith  of  every  other  man,  even  though  it  be  true  ;  and  also  the 
doctrine  of  justification  by  works.  Hence,  the  true  sense  of  this  passage 
of  Scripture  is,  The  just  man  is  justified,  not  by  the  works  of  the  law,  but 
only  by  faith  in  Christ,  and  that  by  his  own  peculiar  faith,  and  not  by  the 
faith  of  another  man. 

IV.    What  are  the  evidences  by  which  the  truth  of  the  Christian 
Religion,  or  the  Doctrine  of  the  Church  is  confirmed  ? 

There  are  a  gi-eat  number  of  arguments  which  go  to  establish  the  truth 
and  certainty  of  the  teachings  of  the  church,  some  of  which  connnce  the 
conscience  ;  as  is  the  case  with  the  first  XIII,  which  we  here  subjoin,  whilst 
those  which  follow,  incline  and  convert  the  heart.  These  arguments  we 
shall  present  in  the  following  order : 

1.  The  purity  and  perfection  of  the  Law.  It  is  not  possible  that  that 
religion  should  be  true  and  divine,  which  either  invents  and  tolerates  idols, 
or  approves  of  those  forms  of  wickedness  which  are  in  plain  opposition  to 
the  law  of  God  and  the  judgment  of  sound  reason.  Now  all  the  different 
forms  of  religion,  except  that  which  has  been  revealed  in  the  sacred  Scrip- 
tui*es,  and  which  is  received  and  acknowledged  by  the  chui'ch,  evidently  do 
this.  For  all  of  them,  (as  has  already  been  said,)  either  entirely  abrogate 
the  first  table  of  the  Decalogue,  which  has  respect  to  the  one  true  God  and 
Lis  worship,  or  they  shamefully  corrupt  it ;  whilst  they,  at  the  same  time, 
retain  only  a  small  part  of  the  second  table,  relating  to  external  propriety, 
and  civil  duties.  It  is  only  the  church  that  retains  both  tables  of  the  Deca- 
logue entire  and  uncorrupted,  according  to  the  Scriptures.  Hence,  it  is  only 
the  doctrine  of  the  church  that  is  ti-ue  and  divine. 

2.  The  same  may  be  argued  from  the  gospel^  which  points  out  the  only 
way  of  escape  and  dehverance  from  sin  and  death ;  for,  most  assuredly, 
that  doctrine  and  religion  is  true  and  divine  which  reveals  a  method  of 
dehverance  from  these  great  evils,  without  doing  any  violence  to  the  justice 
of  God,  and  which  administers  sohd  comfort  to  the  conscience,  in  relation 
to  everlastmg  life.  Now,  as  the  doctrme  of  the  church  is  the  only  system 
of  religious  truth  that  has  ever  discovered  and  proclaimed  a  way  of  deliv- 
erance from  the  evils  of  sin  and  death,  which  alone  affords  real  and  sub- 
stantial comfort  to  the  conscience,  it  must  be  true  and  divine. 

3.  The  great  antiquity  of  this  doctrine  affords  e\ddence  of  its  truth ;  for 
no  other  system  of  rehgious  truth  besides  that  which  we  have  delivered  in 
the  Holy  Scriptures,  can  trace  its  origin  to  God,  and  prove  its  certain  and 
continual  descent  from  the  beginning  of  the  world.  All  the  various  histo- 
ries of  the  world  unite  their  testimony  with  that  of  sacred  history,  in 
affirming  that  all  other  religions  took  their  origin  subsequent  to  this,  and 
are  new  in  comparison  with  it.  Inasmuch,  therefore,  as  the  most  ancient 
rehgion  challenges  the  highest  regard,  and  has  the  strongest  evidence  of 
truth,  (for  men  ordinarily  receive  and  regard  the  fii^st  rehgion  as  having 
come  immediately  from  God,)  it  follows  that  the  doctrine  of  the  chui*ch 
alone  is  true  and  divine. 


CONCERNING  THE  DOCTRINE  OF  THE  CHURCH.  I 

4.  The  miracles  bj  wliich  God  confirmed  the  truth  of  this  doctrine, 
from  the  begimiing  of  the  world,  bear  testimony  to  its  divine  character ; 
which  miracles  the  devil  camiot  imitate,  even  as  far  as  it  has  respect  to 
their  external  appearance  ;  such  as  the  raising  of  the  dead,  making  the  sun 
stand  still  and  go  backward,  the  dividing  of  the  sea  and  rivers,  making  the 
barren  fruitful,  and  others  of  a  similar  character,  all  of  wliich  bear  the 
strongest  testimony  to  the  truth  and  divine  character  of  this  doctrine,  in- 
asmuch as  they  were  wrought  by  God,  (who  could  not  bear  such  testimony 
to  what  is  false,)  for  the  confirmation  of  those  things  w^hich  were  spoken 
by  the  prophets  and  apostles. 

5.  The  prophecies  and  predictions,  of  which  there  are  very  many,  both  in 
the  old  and  new  Testament,  that  have  received  a  most  complete  and  exact 
fulfilment,  establish  in  the  most  satisfactory  and  conclusive  manner  the 
divine  character  of  the  teachings  of  the  church,  inasmuch  as  no  one  but 
God  can  utter  such  declarations. 

6.  The  harmony/  of  the  difierent  parts  of  the  doctrine  of  the  church,  is 
an  evidence  of  its  truth.  That  doctruie  which  contradicts  itself  can  neither 
be  true,  nor  from  God,  since  truth  is  in  perfect  harmony  with  itself,  and 
God  cannot  contradict  himself.  And  as  all  other  religions,  except  that 
which  is  taught  in  the  writings  of  the  prophets  and  apostles,  difier  very 
much  from  and  among  each  other,  even  in  points  which  are  regarded  chief 
and  fundamental,  this  alone,  which  harmonizes  so  fully  and  perfectly  in  all 
its  various  parts,  must  be  true  and  from  God. 

7.  The  acknowledgement  of  the  superior  excellency  of  the  christian 
religion  by  its  enemies,  may  be  urged  as  an  argument  in  favor  of  its  truth. 
The  devil  himself  was  constrained  to  confess,  "Thou  art  Christ,  the  Son 
of  God."  (Luke  4.  41.)  Other  enemies  have  also  been  repeatedly 
induced  to  bear  testimony  to  the  superior  excellency  of  the  teachings  of 
the  church.  Yea,  it  may  be  said  that  whatever  goodness  and  truth  may 
be  found  in  other  religions,  the  same  is  also  contained  in  the  rehgion  of  the 
Bible,  only  much  more  clearly  and  fully ;  and  it  may  very  easily  be  shown 
that  they  have  borrowed  these  things  from  the  teachings  of  the  church, 
and  that  they  have  commingled  them  with  their  own  inventions,  as  the 
devil  himself  is  accustomed,  as  an  imitator  of  God,  to  unite  certain  truths 
with  his  falsehoods,  that  he  may  thus  the  more  easily  deceive  men.  There- 
fore, those  things  which  the  various  Sects  have  in  common  with  the  teach- 
ings of  the  church  are  not  to  be  opposed,  because  they  have  borrowed  them 
from  us ;  but  those  things  wliich  are  in  opposition  to  the  doctrine  of  the 
church  may  easily  be  refuted,  since  they  are  nothing  more  than  the  inventions 
of  men. 

8.  The  malignity  of  satan,  and  his  various  emissaries,  against  the  doc- 
trine of  the  church  is  an  evidence  of  its  truth :  for  most  assuredly  that 
rehgion  is  true  and  from  God,  which  the  de\il  and  wicked  men,  with  one 
mind  and  purpose,  despise  and  endeavor  to  destroy.  Truth  generally  calls 
forth  opposition  from  the  wicked,  and  the  devil,  we  are  told,  was  a  mur- 
derer from  the  beginning,  and  abode  not  in  the  truth.  Now,  it  is  manifestly 
true  that  the  world  and  satan  do  not  hate  and  impugn  any  other  doctrine 
so  violently  as  that  of  the  church,  which  results  from  this,  that  it  reproves 
them  more  sharply,  calls  their  errors  in  question,  exposes  their  fallacies  and 
frauds,  and  more  severely  condemns  all  their  idols  and  vices,  than  the 
various  Sects  w^hich  connive  at  these  things,  and  even,  in  many  instances. 


8  GENERAL   PROLEGOMEXA 

defend  them.  "  The  world  hateth  me  because  I  testify  of  it,  that  the 
works  thereof  are  evil."  "  If  ye  were  of  the  Avorld,  the  world  would  love 
his  own ;  but  because  ye  are  not  of  the  world,  therefore  it  hateth  you." 
(John  7.  7  :  15.  19.) 

9.  The  ivonderful  protection  and  preservation  of  this  doctrine,  notwith- 
standing the  malice  and  rage  of  Satan  and  other  enemies,  is  a  proof  of 
its  truth ;  for,  since  no  other  religion  has  been  so  fiercely  and  constantly 
assailed  by  tyrants  and  heretics  as  that  of  the  church,  which  God  has, 
notwithstanding,  wonderfully  protected  against  the  rage  of  its  enemies  and 
the  gates  of  heU,  so  that  it  alone  remains  to  the  present  time,  to  the  aston- 
ishment of  the  world,  whilst  other  religions,  in  the  meanwhile,  have  degen- 
erated and  disappeared  from  the  earth,  with  little  or  no  opposition ;  we 
may,  therefore,  safely  conclude  that  the  doctrine  of  the  church  is  approved 
of  and  cared  for  on  the  part  of  God,  or  else  he  would  never  have  extended 
to  it  the  protection  which  he  has. 

10.  The  punishments  and  various  judgments  which  God  has,  at  different 
times,  inflicted  upon  the  enemies  of  the  church,  declare  the  divine  charac- 
ter of  her  teachings  ;  for  that  religion  is  doubtless  from  God,  against  which 
no  one  can  array  himself  with  impunity,  which  may  be  said  to  be  true,  as 
all  history  testifies,  of  that  system  of  religion  delivered  in  the  writings  of 
the  prophets  and  apostles.  And,  although  the  wicked  may  often  prosper 
in  the  world,  and  the  church  seem  to  be  trodden  mider  foot,  yet,  this  does 
not  come  to  pass,  as  the  final  issue  of  these  events  abundantly  testifies,  and 
as  the  Scriptures  everywhere  teach,  by  mere  chance,  or  because  God  has 
greater  pleasure  in  the  wicked  than  in  the  church  ;  for  the  church  is  always 
preserved,  even  amidst  the  greatest  persecutions,  and  at  length  obtains  de- 
liverance from  her  most  violent  opposers,  whilst,  on  the  other  hand,  the 
short  season  of  prosperity  and  triumph  of  cruel  tyrants  and  wicked  men 
is  followed  by  a  most  awful  destruction.  Nor  is  the  force  of  tliis  argument 
weakened  because  all  the  persecutors  of  the  church  are  not,  in  this  life, 
punished  in  the  same  tragical  manner,  as  Antiochus,  Herod,  and  others ; 
for  whilst  God,  for  the  most  part,  avenges  himself  upon  his  enemies  in  this 
life,  he  declares  plainly  enough,  by  these  judgments,  what  he  will  have  us 
think  of  others  of  a  similar  character  who  are  not  thus  severely  punished, 
viz :  that  he  regards  them  as  his  enemies,  and  will  cast  them  into  everlasting 
punishment  unless  they  repent  and  seek  his  favor. 

11.  The  testimony  and  constancy  of  martyrs  who  testified  in  the  midsi 
of  the  most  excrutiating  pains  that  they  did  truly  believe  as  they  taught, 
that  they  were  most  fii-mly  persuaded  in  their  hearts  of  the  truth  of  the 
doctrine  which  they  professed,  and  that  they  drew  from  it  that  comfort 
which  they  had  preached  mito  others,  that  they  were  indeed  the  sons  of 
God  for  the  sake  of  Christ,  and  that  God  had  a  care  for  them,  even  in  the 
midst  of  death,  may  be  regarded  as  an  evidence  of  the  truth  of  the  chris- 
tian religion ;  because  God,  by  sustaining  and  supporting  them  with  the 
precious  consolations  of  the  gospel,  declared  that  he  approved  of  the  doc- 
trines on  account  of  which  they  were  thus  called  to  suffer. 

12.  The  piety  and  holiness  of  those  who  wrote  the  Holy  Scriptures, 
and  professed  the  doctrine  contained  therein,  is  a  strong  confirmation  of  its 
truth ;  for  that  rehgion  which  makes  men  holy  and  acceptable  to  God  must 
itself  necessarily  be  holy  and  di\dne.  Now,  as  the  patriarchs,  prophets, 
apostles,  and  others  who  have,  as  well  as  those  who  now  sincerely  embrace 


CONCERNING   THE   DOCTRINE    OF   THE    CIIURCn.  \) 

and  believe  this  doctrine,  greatly  excel  the  adherents  of  other  religions  in 
virtue  and  practical  piety,  as  every  one  may  most  clearly  see  who  will  but 
make  a  proper  comparison,  we  may  reasonably  conclude  that  the  teachings 
of  the  church  have  stronger  and  more  satisfactory  evidences  of  truth  and 
certainty  than  those  of  any  other  system  of  religion  that  has  ever  been 
devised. 

13.  The  candor  and  honesty  which  those  whom  the  Holy  Spirit  employed 
in  committing  this  doctrine  to  writing,  in  speaking  of  and  condemning  their 
own  faults,  as  well  as  those  of  others,  may  be  urged  as  an  argument  in 
favor  of  the  truth  of  what  they  wrote. 

Lastly,  we  may  mention  in  confirmation  of  the  truth  of  this  doctrine, 
the  testimony  of  the  Holy  Ghost,  by  whose  inspiration  the  Scriptures  were 
given.  By  this  testimony  we  mean  a  strong  and  lively  faith,  and  a  firm 
persuasion,  wrought  in  the  hearts  of  the  faithful  by  the  Holy  Spirit,  that 
the  Scriptures  are  the  word  of  God,  and  that  God  will  be  gracious  to  us  accord- 
ing to  what  is  affirmed  in  the  Scriptures,  which  faith  is  followed  by  love  to 
God  and  a  calling  upon  his  name  with  an  assured  hope  of  obtaining  every 
thing  that  is  necessary  for  our  comfort  here  and  in  the  world  to  come,  ever- 
lasting life.  This  assurance  and  abiding  consolation  of  the  godly  does  not 
rest  upon  the  testimony  of  man,  nor  of  any  other  creature,  but  upon  that 
of  God,  and  is  the  proper  effect  of  the  Holy  Spirit.  As  such  it  is  expe- 
rienced by  all  those  who  truly  beheve,  in  whom  it  is  also  strengthened  and 
confirmed  by  the  same  Spirit,  through  the  reading,  hearing,  and  study  of 
the  doctrine  dehvered  by  the  prophets  and  apostles.  Hence,  it  is  chiefly 
by  the  testimony  of  the  Holy  Ghost  that  all  those  who  are  converted  to 
Christ  are  confirmed  in  the  truth  of  this  heavenly  doctrine,  and  have  it 
sealed  upon  their  hearts.  This  argument  being  also  applicable  to  the  unre- 
generate,  does  not  only  convince  their  consciences  of  the  truth  and  authority 
of  the  holy  Scriptures,  but  it  also  moves  and  inclines  their  hearts  to  assent 
to  this  doctrine  and  to  receive  it  as  the  truth  of  God.  This  argument, 
therefore,  is  the  most  important  of  all  those  wliich  we  have  advanced  ;  for, 
unless  those  which  precede  this  be  accompanied  with  the  inward  testimony 
of  the  Holy  Spirit,  they  only  convince  the  conscience  and  stop  the  mouths 
of  gainsay ers,  but  do  not  move  or  incline  the  heart. 

V.  What  are  the  various  methods  of  teaching  and  learning  the 
Doctrine  of  the  Church? 

The  method  of  teaching  and  studying  Theology  is  three-fold.  The  first  is 
the  system  of  catechetical  instruction,  or  that  method  which  comprises  a  brief 
summary  and  simple  exposition  of  the  principal  doctrines  of  the  christian  reli- 
gion, which  is  called  catechising.  This  method  is  of  the  greatest  importance 
to  all,  because  it  is  equally  necessary  for  all,  the  learned  as  well  as  the 
unlearned,  to  know  what  constitutes  the  foundation  of  true  religion. 

The  second  method  is  the  consideration  and  discussion  of  subjects  of  a 
general  and  more  difficult  character,  or  the  Common  Places,  as  they  are 
called,  which  contain  a  more  lengthy  explanation  of  every  single  point,  and 
of  difficult  questions  with  their  definitions,  divisions,  and  arguments.  This 
method  belongs  more  appropriately  to  theological  schools,  and  is  necessary: 
First,  that  those  w^ho  are  educated  in  these  schools,  and  who  may  after- 
wards be  called  to  teach  in  the  church,  may  more  easily  and  fully  understand 


10  SPECIAL  PROLEGOMENA 

the  whole  system  of  theology ;  for,  as  it  is  in  other  things,  so  it  is  also  in 
the  study  of  Divinity,  our  knowledge  of  it  is  obtained  slowly  and  with 
great  difficulty  ;  yea,  our  knowledge  of  it  must  necessarily  remain  confused 
and  imperfect  unless  every  separate  part  of  this  doctrine  be  taught  in  some 
systematic  form,  so  as  to  be  perceived  and  understood  by  the  mind.  Sec- 
ondly^ that  those  who  are  students  of  theology  may,  when  they  are  called 
to  act  as  teachers  in  the  church,  be  able  to  present  clearly  and  systemat- 
ically the  substance  of  the  entire  doctrine  of  God's  word.  To  do  this  it  is 
necessary  that  they  themselves  should  first  have  a  complete  system,  or 
frame-work,  as  it  were,  of  this  doctrine  in  their  own  mind.  Thirdly^  it  is 
necessary,  for  the  purpose  of  discovering  and  determining  the  true  and 
natm-al  interpretation  of  the  Scriptures,  which  requires  a  clear  and  full 
knowledge  of  every  part  of  the  doctrine  of  the  church,  in  order  that  this 
interpretation  may  be  in  accordance  with  the  analogy  of  faith,  so  that  the 
Scriptures  may  be  made  to  harmonize  throughout.  Lastly^  it  is  necessary 
for  the  purpose  of  enabling  us  to  form  a  proper  decision  in  regard  to  the 
controversies  of  the  church,  wliich  are  various,  difficult,  and  dangerous, 
lest  we  be  drawn  from  the  truth  into  error  and  falsehood. 

The  third  method  of  the  study  of  theology  is  the  careful  and  dihgent 
reading  of  the  Scriptures  or  sacred  text.  This  is  the  highest  method  in 
the  study  of  the  doctrine  of  the  church.  To  attain  this,  the  two  former 
methods  are  to  be  studied,  that  we  may  be  well  prepared  for  the  read- 
ing, understanding,  and  exposition  of  the  holy  Scriptures.  For  as  the 
doctrine  of  the  catechism  and  Common  Places  are  taken  out  of  the  Scrip- 
tures, and  are  directed  by  them  as  their  rule,  so  they  again  lead  us, 
as  it  were,  by  the  hand  to  the  Scriptures.  The  catechism  of  which  we 
shall  speak  in  these  lectures,  belongs  to  the  first  method  of  the  study  of 
theology. 


SPECIAL  PROLEGOMENA 

WITH  REFERENCE  TO  THE  CATECHISM. 

The  Special  Prolegomena  with  reference  to  catechising,  are  five : 

I.  What  is  catechising^  or  the  system  of  catechisation  f 

II.  Has  it  ahvays  been  practiced  in  the  church,  or  what  is  its  oiigin  ? 

III.  What  are  the  principal  parts  thereof? 

lY.  Why  is  it  necessary  f 

V.  What  is  its  design  ? 

I.     What  is  Catechisation? 

The  Greek  word  xarrj^r^tfj^  is  derived  from  xariip^^tw,  as  ^arrfxi^^oc,  is 
from  xarr]^,Jw.  Both  words,  according  to  their  common  signification, 
mean  to  sound,  to  resound,  to  instruct  by  word  of  mouth,  and  to  repeat  the 
sayings  of  another.     Karri-x^o)  more  properly,  however,  signifies  to  teach 


CONCERNING  THE  CATECHISM.  11 

the  first  principles  and  rudiments  of  some  particular  doctrine.  As  applied 
to  the  doctrine  of  the  church,  and  as  understood  when  thus  used,  it  means 
to  teach  the  first  principles  of  the  christian  rehgion,  in  which  sense  it 
occurs  in  Luke  1.  4.  Acts  18.  25.  Gal.  6.  6,  &c.  Hence,  catechisation 
in  its  most  general  and  comprehensive  sense,  means  the  first  brief  and  ele- 
mentary mstruction  which  is  given  bj  word  of  mouth  in  relation  to  the 
rudiments  of  any  particular  doctrine ;  but,  as  used  by  the  church,  it  signi- 
fies a  system  of  instruction  relating  to  the  first  principles  of  the  christian 
religion,  designed  for  the  ignorant  and  unlearned. 

The  system  of  catechising,  therefore,  includes  a  short,  simple,  and  plain 
exposition  and  rehearsal  of  the  christian  doctrine,  deduced  from  the  writings 
of  the  prophets  and  apostles,  and  arranged  in  the  form  of  questions  and 
answers,  adapted  to  the  capacity  and  comprehension  of  the  ignorant  and 
imlearned ;  or  it  is  a  brief  summary  of  the  doctrine  of  the  prophets  and  ^ 
apostles,  communicated  orally  to  such  as  are  unlearned,  which  they  again 
are  required  to  repeat. 

In  the  primitive  church,  those  who  learned  the  catechism  were  called 
Catechumens ;  by  which  it  was  meant  that  they  were  already  in  the 
church,  and  were  instructed  in  the  first  principles  of  the  christian  religion. 
There  were  two  classes  of  these  Catechumens.  The  first  were  those  of 
adult  age,  w^ho  were  converts  to  Christianity  from  the  Jews  and  Gentiles, 
but  were  not  as  yet  baptized.  Persons  of  this  description  were  first  in- 
structed in  the  catechism,  after  which  they  were  baptized  and  admitted  to 
the  Lord's  Supper.  Such  a  catechumen  was  Augustin  after  his  conversion  to 
Christianity  from  Manicheism,  and  wrote  many  books  wliile  he  was  a  Cate- 
chumen, and  before  he  was  baptized  by  Ambrose.  Ambrose  was  also  a 
Catechumen  of  this  sort  when  he  was  chosen  Bishop,  the  urgent  necessity 
of  which  arose  from  the  peculiar  state  and  condition  of  the  church  of  Milan, 
upon  which  the  Arians  were  making  inroads.  Under  other  and  ordinary 
circumstances  the  apostle  Paul  forbids  a  novice  or  Catechumen  to  be  chosen 
to  the  office  of  a  Bishop.  (1  Tim.  3.  6.)  The  v£o<i>uroj,  spoken  of  by 
Paul,  were  those  Catechumens  who  were  not  yet,  or  very  lately  had  been 
baptized  ;  for  the  Greek  word,  which  in  our  translation  is  rendered  a  novice^ 
according  to  its  literal  signification  means  a  new  plant ;  that  is,  a  new 
hearer  and  disciple  of  the  church.  Tlie  other  class  of  Catechumens  included 
the  small  children  of  the  church,  or  the  children  of  christian  parents. 
These  children,  very  soon  after  their  birth,  were  baptized,  being  regarded 
as  members  of  the  church,  and  after  they  had  grown  a  Httle  older  they 
were  instructed  in  the  catechism,  which  having  learned,  they  were  confirmed 
by  the  laying  on  of  hands  and  were  dismissed  from  the  class  of  Catechu- 
mens, and  were  then  permitted,  with  those  of  riper  years,  to  celebrate  the 
Lord's  Supper.  Those  who  are  desirous  of  seeing  more  in  regard  to  these 
Catechumens,  are  referred  to  the  Ecclesiastical  History  of  Eusebius,  the 
tenth  book,  and  latter  part  of  the  fourth  chapter.  Those  who  taught  the 
catechism,  or  instructed  these  Catechumens,  were  called  Catechists. 

n.    AVhat  is  the  origin  op  Catechisation,  and  has  it  always 

BEEN   PRACTICED   IN   THE    ChIIRCH  ? 

The  same  thing  may  be  said  of  the  origin  of  catechisation  which  is 
said  of  the  whole  economy  or  service  of  the  church,  that  it  was  instituted 
by  God  himself,  and  has  alv,^ays  been  practiced  in  the  church.     For,  since 


12  SPECIAL   PROLEGOMENA 

from  the  very  beginning  of  the  world  God  has  been  the  God,  not  only  of 
those  of  adult  age,  but  also  of  those  of  young  and  tender  years,  according 
to  the  covenant  which  he  made  with  Abraham,  saying,  "  I  will  be  a  God 
unto  thee  and  thy  seed  after  thee  ;  "  (Gen.  17.  7.)  he  has  also  ordained 
that  both  classes  should  be  instructed  in  the  doctrine  of  salvation  according 
to  their  capacity ;  the  adults  by  the  pubhc  voice  of  the  ministry,  and  the 
children  by  being  catechised  in  the  family  and  school.  As  it  respects  the 
institution  designed  for  the  instruction  of  adults,  the  case  is  clear  and  admits 
of  no  doubt. 

Touching  the  catechisation  of  children  in  the  Jewish  church,  the  Old 
Testament  abounds  in  many  explicit  commands.  In  the  12th  and  13th 
chapters  of  Exodus,  God  commands  the  Jews  to  give  particular  instruction 
to  their  children  and  famihes  in  relation  to  the  institution  and  benefits  of 
the  Passover.  In  the  fourth  chapter  of  the  book  of  Deut.,  he  enjoins  it 
upon  parents  to  repeat  to  their  children  the  entire  history  of  the  law  which 
he  had  given  them.  In  the  sixth  chapter  of  the  same  book,  he  requires 
that  the  doctrine  of  the  unity  of  God,  and  of  perfect  love  to  him  should  be 
inculcated  and  impressed  upon  the  minds  of  their  children ;  and  in  the 
eleventh  he  commands  them  to  explain  the  Decalogue  to  their  children. 
Hence,  under  the  Old  Testament  dispensation,  children  were  taught  in  the 
family  by  their  parents,  and  in  the  schools  by  the  teachers  of  religion,  the 
principal  things  contained  in  the  prophets,  viz :  such  as  respects  God,  the 
law,  the  promise  of  the  gospel,  the  use  of  the  sacraments,  and  sacrifices, 
which  were  types  of  the  Messiah  that  was  to  come,  and  of  the  benefits 
which  he  was  to  purchase  ;  for  there  can  be  no  doubt  but  that  the  schools 
of  the  prophets  Elijah,  Ehsha,  &c.,  were  estabhshed  for  this  very  purpose. 
It  was  also  with  tliis  design  that  God  dehvered  liis  law  in  the  short  and 
condensed  form  in  which  it  is.  "  Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,"  &c.,  "  and  thy  neighbor  as  thyself."  So  also  as  it  respects 
the  gospel ;  it  was  briefly  comprehended  in  the  promises,  "  The  seed  of  the 
woman  shall  bruise  the  serpent's  head  ;  "  "  And  in  thy  seed  shall  all  the 
nations  be  blessed."  They  had,  likewise,  sacrifices,  prayers,  and  other 
things  which  God  required  Abraham  and  his  posterity  to  teach  their 
children  and  famihes.  Hence  it  is  that  this  doctrine  is  presented  in  such 
a  plain  and  simple  form  as  to  meet  the  capacity  of  children  and  such  as 
are  unlearned. 

In  the  New  Testament  we  are  told  that  Christ  laid  his  hands  upon  little 
children  and  blessed  them,  and  commanded  that  they  should  be  brought 
unto  him.  Hence  he  says,  in  Mark  10.  14,  "  Sufier  the  httle  children  to 
come  unto  me,  and  forbid  them  not,  for  of  such  is  the  kingdom  of  God." 
That  the  catechisation  of  children  was  dihgently  attended  to  in  the  times 
of  the  apostles,  is  evident  from  the  example  of  Timothy,  of  whom  it  is  said 
that  he  knew  the  holy  Scriptures  from  a  little  child  ;  and  from  what  is  said 
in  the  epistle  to  the  Hebrews,  where  mention  is  made  of  some  of  the  prin- 
cipal heads  included  in  the  catechism  of  the  apostles,  such  as  repentance 
from  dead  works,  and  of  faith  towards  God,  of  the  doctrine  of  baptism, 
and  of  laying  on  of  hands,  and  of  resurrection  from  the  dead,  and  of  eter- 
nal judgment,  which  the  apostle  terms  milk  for  babes.  These  and  similar 
points  of  doctrine  were  required  from  the  Catechumens  of  adult  age  at 
the  time  of  their  baptism,  and  of  children  at  the  time  of  their  confirmation 
by  the  laying  on  of  hands.     Hence,  the  apostle  calls  them  the  doctrine  of 


OONCERNING  THE   CATECHISM.  13 

baptism  and  laying  on  of  hands.  So  likewise  the  Fathers  wrote  short 
summaries  of  doctrine,  some  fragments  of  which  may  still  be  seen  in  the 
Papal  church.  Eusebius  writes  of  Origen,  that  he  restored  the  custom  of 
catechising  in  Alexandria,  which  had  been  suffered  to  grow  out  of  use 
during  the  times  of  persecution.  Socrates  writes  thus  in  relation  to  the 
system  of  catechising  in  the  primitive  church :  "  Our  form  of  catechising ^^^ 
says  he,  "  is  in  accordance  with  the  mode  which  we  have  received  from  the 
Bishops  who  have  preceded  us^  and  according  as  we  were  taught  when  ive 
laid  the  foundation  of  faith  and  were  baptized,  and  according  as  we  have 
learned  from  the  Scriptures,^''  &c.  Pope  Gregory  caused  images  and  idols 
to  be  placed  in  the  churches,  that  they  might  serve  as  books  for  the  laity 
and  children.  After  this  period  the  doctrine  of  the  church,  through  the 
neghgence  of  the  bishops  and  the  subtlety  of  the  Romish  priests,  became 
gradually  more  and  more  corrupt,  and  the  custom  of  catechising  grew  more 
and  more  into  disuse,  until  at  length  it  was  changed  into  the  ridiculous 
ceremony  which  to  this  day  they  call  confirmation.  So  much  concerning 
the  origin  and  practice  of  catechisation  in  the  church. 

m.    What  aee  the  parts  or  principal  heads  of  the  Doctrine 

OP  THE   CATECHISM? 

The  chief  and  most  important  parts  of  the  first  principles  of  the  doc- 
trine of  the  church,  as  appears  from  the  passage  just  quoted  from  the 
Epistle  to  the  Hebrews,  are  repentance  and  faith  in  Christ,  which  we  may 
regard  as  synonymous  with  the  law  and  gospel.  Hence,  the  catechism  in 
its  prunary  and  most  general  sense,  may  be  divided  as  the  doctrine  of  the 
church,  into  the  laiv  and  gospel.  It  does  not  differ  from  the  doctrine  of 
the  church  as  it  respects  the  subject  and  matter  of  which  it  treats,  but  only 
in  the  form  and  manner  in  which  these  things  are  presented,  just  as  strong 
meat  designed  for  adults,  to  which  the  doctrine  of  the  church  may  be  com- 
pared, does  not  differ  in  essence  from  the  milk  and  meat  prepared  for  chil- 
dren, to  which  the  catechism  is  compared  by  Paul  in  the  passage  already 
referred  to.  These  two  parts  are  termed,  by  the  great  mass  of  men,  the 
Decalogue  and  the  Apostles'  creed ;  because  the  Decalogue  comprehends 
the  substance  of  the  law,  and  the  Apostles'  creed  that  of  the  gospel.  An- 
other distinction  made  by  this  same  class  of  persons  is  that  of  the  doctrine 
of  faith  and  works,  or  the  doctrine  of  those  things  which  are  to  be  believed 
and  those  which  are  to  be  done. 

There  are  others  who  divide  the  catechism  into  these  three  parts ;  con- 
sidering, in  the  first  place,  the  doctrine  respecting  God,  then  the  doctrine 
respecting  his  will,  and  lastly  that  respecting  his  works,  which  they  distin- 
guish as  the  works  of  creation,  preservation,  and  redemption.  But  all 
these  different  parts  are  treated  of  either  in  the  law  or  the  gospel,  or  in 
both,  so  that  this  division  may  easily  be  reduced  to  the  former. 

There  are  others,  again,  who  make  the  catechism  consist  of  five  different 
parts ;  the  Decalogue,  the  Apostles'  Creed,  Baptism,  the  Lord's  Supper, 
and  Prayer ;  of  which,  the  Decalogue  was  dehvered  immediately  by  God 
himself,  whilst  the  other  parts  were  delivered  mediately,  either  through  the 
manifestation  of  the  Son  of  God  in  the  flesh,  as  is  true  of  the  Lord's  Prayer, 
Baptism,  and  the  Eucharist,  or  through  the  ministry  of  the  apostles,  as  is 
true  of  the  Apostles'  Creed.     But  all  these  different  parts  may  also  be 


14  SPECIAL   PROLEGOMENA 

reduced  to  the  two  general  heads  noticed  in  the  first  di\dsion.  The  Deca- 
logue contains  the  substance  of  the  law,  the  Apostles'  Creed  that  of  the 
gospel ;  the  sacraments  are  parts  of  the  gospel,  and  may,  therefore,  be 
embraced  in  it  as  far  as  they  are  seals  of  the  grace  which  it  promises,  but 
as  far  as  they  are  testimonies  of  our  obedience  to  God,  they  have  the 
nature  of  sacrifices  and  pertain  to  the  law,  whilst  prayer,  in  like  manner, 
may  be  referred  to  the  law,  being  a  part  of  the  worship  of  God. 

The  catechism  of  which  we  shall  speak  in  these  lectures  consists  of  three 
parts.  The  fii'st  treats  of  the  misery  of  man,  the  second  of  his  dehverance 
from  this  misery,  and  the  third  of  gratitude,  which  division  does  not,  in 
reahty,  difier  from  the  above,  because  all  the  parts  which  are  there  specified 
are  embraced  in  these  three  general  heads.  The  Decalogue  belongs  to  the 
first  part,  in  as  far  as  it  is  the  mirror  tlirough  which  we  are  brought  to  see 
ourselves,  and  thus  led  to  a  knowledge  of  our  sins  and  misery,  and  to  the 
third  part  in  as  far  as  it  is  the  rule  of  true  thankfulness  and  of  a  christian 
life.  The  Apostles'  Creed  is  embraced  in  the  second  part  inasmuch  as  it 
unfolds  the  way  of  dehverence  from  sins.  The  sacraments,  belonging  to 
the  doctrine  of  faith  and  being  the  seals  that  are  attached  thereto,  belong 
in  hke  manner  to  this  second  part  of  the  catechism,  which  treats  of  dehv- 
erance from  the  misery  of  man.  And  prayer,  being  the  chief  part  of 
spiritual  worsliip  and  of  thankfuhiess,  may,  with  great  propriety,  be  referred 
to  the  third  general  part. 

rv.  Why  is  it  necessahy  to  introduce  and  teach  the  Catechism 

IN  THE  Church? 

This  necessity  may  be  urged, 

1.  Because  it  is  the  command  of  God :  "  Ye  shall  teach  them  to  your 
children,"  &c.     (Deut.  11.  19.) 

2.  Because  of  the  divine  glory  which  demands  that  God  be  not  only 
rightly  known  and  worshipped  by  those  of  adult  age,  but  also  by  children, 
according  as  it  is  said,  "  Out  of  the  mouth  of  babes  and  sucklings  hast 
thou  ordained  strength."     (Ps.  8.  2.) 

3.  On  account  of  our  comfort  and  salvation ;  for  without  a  true  knowl- 
edge of  God  and  his  Son  Jesus  Christ,  no  one  that  has  attained  to  years 
of  discretion  and  understanding  can  be  saved,  or  have  any  sure  comfort 
that  he  is  accepted  in  the  sight  of  God.  Hence  it  is  said,  "  This  is  fife 
eternal  that  they  might  know  thee,  the  only  true  God,  and  Jesus  Christ, 
whom  thou  hast  sent."  And  again,  "  Without  faith  it  is  impossible  to 
please  God."  (John  17.  3.  Heb.  11.  6.)  And  not  only  so,  but  no  one 
beheves  on  him  of  whom  he  knows  nothing,  or  has  not  heard  ;  for,  "  How 
shall  they  beheve  in  him  of  whom  they  have  not  heard?"  "So  then 
faith  Cometh  by  hearing,  and  hearing  by  the  word  of  God."  (Rom.  10. 
14,  17.)  It  is  necessi<.ry,  therefore,  for  all  those  who  will  be  saved,  to  lay 
hold  of,  and  embrace  the  doctrine  of  Christ,  which  is  the  chief  and  funda- 
mental doctrine  of  the  gospel.  But,  in  order  that  this  may  be  done,  there 
must  be  instructions  imparted  to  this  effect,  and  of  necessity,  some  brief 
and  simple  form  of  doctrine,  suited  and  adapted  to  the  young,  and  such  as 
are  unlearned. 

4.  For  the  preservation  of  society  and  the  church.  All  past  history 
proves  that  rehgion  and  the  worship  of  God,  the  exercise  and  practice  of 


CONCERNING   THE    CATECHISM.  15 

piety,  honesty,  justice,  and  truth,  are  of  the  greatest  importance  to  the 
well-being  and  perpetuation  of  the  church  and  of  the  commonwealth.  But 
it  is  in  vain  that  we  look  for  these  things  among  barbarous  nations,  since 
they  have  never  been  known  to  produce  the  fruits  of  piety  and  virtue. 
Hence,  there  is  a  necessity  that  we  should  be  trained  to  the  practice  of 
these  things  from  our  earhest  years  ;  because  the  heart  of  man  is  depraved 
and  evil  from  his  youth ;  yea,  such  is  the  corruption  of  our  natm-e,  that 
unless  we  early  commence  the  work  of  reformation  and  moral  training,  we 
too  late  apply  a  remedy  when,  through  long  delay,  the  evil  principles  and 
inclinations  of  the  heart  have  become  so  strengthened  and  confii-med,  as  to 
bid  defiance  to  the  restraints  we  may  then  wish  to  impose  upon  them.  If 
we  are  not  correctly  instructed  in  our  cliildliood  out  of  the  sacred  Scriptures 
concerning  God  and  his  will,  and  do  not  then  commence  the  practice  of 
piety,  it  is  with  great  difficulty,  if  ever,  we  are  drawn  away  from  these 
errors  which  are,  as  it  were,  born  in  us,  or  which  we  have  imbibed  from 
our  youth,  and  that  we  are  led  to  abandon  the  \dces  in  which  we  have 
been  brought  up,  and  to  which  we  have  been  accustomed.  If,  therefore, 
the  church  and  state  are  to  be  preserved  from  degeneracy  and  final  destruc- 
tion, it  is  of  the  utmost  importance  that  this  depra\ity  of  our  nature  should, 
in  due  time,  be  met  with  proper  restraints,  and  be  subdued. 

5.  There  is  a  necessity  that  all  persons  should  be  made  acquainted  with 
the  rule  and  standard  according  to  which  we  are  to  judge  and  decide,  in 
relation  to  the  various  opinions  and  dogmas  of  men,  that  we  may  not  be 
led  into  error,  and  be  seduced  thereby,  according  to  the  commandment 
which  is  given  in  relation  to  this  subject,  "  Beware  of  false  prophets.'* 
"  Prove  all  things."  "  Try  the  spmts  whether  they  are  of  God."  (Matt. 
7.  15.  1  Thess.  5.  21.  1  John  4.  1.)  But  the  law  and  the  Apostle's 
creed,  which  are  the  chief  parts  of  the  catechism,  constitute  the  rule  and 
standard  according  to  which  we  are  to  judge  of  the  opinions  of  men,  from 
which  we  may  see  the  gTcat  importance  of  a  familiar  acquaintance  with 
them. 

6.  Those  who  have  properly  studied  and  learned  the  Catechism,  are 
generally  better  prepared  to  miderstand  and  appreciate  the  sermons  which 
they  hear  from  time  to  time,  inasmuch  as  they  can  easily  refer  and  reduce 
those  things  which  they  hear  out  of  the  word  of  God,  to  the  -difierent  heads 
of  the  catechism  to  which  they  appropriately  belong,  vrhilst,  on  the  other 
hand,  those  who  have  not  enjoyed  this  preparatory  training,  hear  sermons, 
for  the  most  part,  with  but  Httle  profit  to  themselves. 

7.  The  importance  of  catechisation  may  be  m-ged  in  ^iew  of  its  pecuhar 
adaptedness  to  those  learners  who  are  of  weak  and  uncultivated  minds, 
who  require  instruction  in  a  short,  plain,  and  perspicuous  manner,  as  we 
have  it  in  the  catechism,  and  would  not,  on  account  of  their  youth  and 
weakness  of  capacity,  be  able  to  understand  it,  if  presented  in  a  lengthy 
and  more  difficult  form. 

8.  It  is  also  necessary,  for  the  purpose  of  distinguishing  and  separating- 
the  youths,  and  such  as  are  unlearned,  from  schismatics  and  profane  hea- 
then, which  can  most  efiectually  be  done  by  a  judicious  course  of  catechetical 
instruction. 

Lastly.  A  knowledge  of  the  catechism  is  especially  important  for  those 
who  are  to  act  as  teachers,  because  they  ought  to  have  a  more  intimate 
acquaintance  with  the  doctrine  of  the  church  than  others,  as  well  on  account 


16  SPECIAL  PROLEGOMENA. 

of  their  calling,  that  they  may  one  day  be  able  to  instruct  others,  as  on 
account  of  the  many  facilities  which  they  have  for  obtaining  a  knowledge 
of  this  doctrine,  which  it  becomes  them  dihgently  to  improve,  that  they 
may,  hke  Timothy,  become  well  acquainted  with  the  Holy  Scriptures,  and 
"  be  good  ministers  of  Jesus  Chi-ist,  nourished  up  in  the  words  of  faith, 
and  of  a  good  doctrine,  whereunto  they  have  attained."  (1.  Tim.  4,  6.) 
To  these  considerations,  which  clearly  show  the  importance  of  catechis- 
ation,  we  may  add  many  others  of  great  weight,  especially  with  the  great 
mass  of  mankind,  such  as  the  arguments  which  may  be  di-awn  from  the 
end  of  om-  creation,  and  from  the  prolongation  and  preservation  of  our 
Hves  from  childhood  to  youth,  and  from  youth  to  manhood,  &c.  We  might 
also  speak  of  the  exceUency  of  the  object  of  the  doctrine  of  the  catechism, 
which  is  the  highest  good,  even  God  himself,  and  might  show  the  effect  of 
such  a  course  of  instruction,  which  is  a  knowledge  of  tliis  highest  good, 
and  a  participation  therein,  which  is  something  vastly  more  important  and 
desu'able  than  all  the  treasures  of  this  world.  This  is  that  pearl  of  great 
price  liidden  in  the  field  of  the  church,  concerning  which  Chi'ist  speaks  in 
Matt.  13,  44,  and  on  account  of  which  christians  in  former  times  suffered 
martyrdom,  with  their  httle  children.  We  may  here  refer  to  the  example 
of  Origen,  of  which  we  have  an  account  in  the  sixth  book  and  third  chap- 
ter of  the  Ecclesiastical  History  of  Eusebius.  So  the  fourth  book  and 
sixteenth  chapter  of  the  history  of  Theodoret  may  be  read  to  the  same 
purpose.  But  if  we  are  ignorant  of  the  doctrine  and  glory  of  Christ,  who 
from  among  us  would  be  willing  to  suffer  on  their  account  ?  And  how  can 
it  be  otherwise  but  that  we  will  be  ignorant  of  these  things,  unless  we  are 
taught  and  mstructed  in  them  from  our  childliood  ?  A  neglect  of  the 
catecliism  is,  therefore,  one  of  the  chief  causes  why  there  are  so  many  at 
the  present  day  tossed  about  by  every  wind  of  doctrine,  and  why  so 
many  fall  from  Chiist  to  Anti-chiist. 

V.    What  is  the  Design  of  the  Catechism,  and  of  the  Doctrine 

OF  the  Church  ? 

The  design  of  the  doctrine  of  the  catechism  is  our  comfort  and  salvation. 
Our  salvation  consists  in  the  enjoyment  of  the  highest  good.  Our  comfort 
comprises  the  assui-ance  and  confident  expectation  of  the  full  and  perfect 
enjoyment  of  this  highest  good,  in  the  fife  to  come,  with  a  beghniing  and 
foretaste  of  it  ah*eady,  in  this  hfe.  Tliis  highest  good  is  that  which  makes 
all  those  truly  blessed  who  are  in  the  enjoyment  of  it,  whilst  those  who 
have  it  not  are  miserable  and  wretched.  What  this  only  comfort  is,  to 
which  it  is  the  design  of  the  catechism  to  lead  us,  will  be  explamed  in  the 
fii'st  question,  to  which  we  now  proceed,  without  making  any  fui-ther 
introductory  remarks. 


THE 

COMMENTARY    OE    URSINUS 


UPON    THE 


HEFDELBERG  CATECHISM. 


FIRST  LORD'S  DAY. 


Question  1.     What  is  thy  only  comfort  in  life  and  death  ? 

Answer.  That  I  with  body  and  soul,  both  in  life  and  death,  am  not  my  own,  but 
belong  unto  my  faithful  Saviour  Jesus  Christ,  who,  with  his  precious  blood,  hath  fully 
satisfied  for  all  my  sins,  and  delivered  me  from  all  the  power  of  the  devil ;  and  so 
preserves  me  that,  without  the  will  of  my  heavenly  Father,  not  a  hair  can  fall  from 
my  head  ;  yea,  that  all  things  must  be  subservient  to  my  salvation  :  and  therefore^ 
by  his  Holy  Spirit,  he  also  assures  me  of  eternal  Ufe,  and  makes  me  sincerely  willing 
and  ready  henceforth  to  live  unto  him. 

EXPOSITION. 

The  question  of  comfort  is  placed,  and  treated  first,  because  it  embodies 
the  design  and  substance  of  the  catechism.  The  design  is,  that  we  may 
be  led  to  the  attainment  of  sure  and  sohd  comfort,  both  in  life  and  death. 
On  this  account,  all  divine  truth  has  been  revealed  by  God,  and  is  espe- 
cially to  be  studied  by  us.  The  substance  of  this  comfort  consists  in  this, 
that  we  are  uigrafted  into  Christ  by  faith,  that  through  him  we  are 
reconciled  to,  and  beloved  of  God,  that  thus  he  may  care  for  and  save 
us  eternally. 

Concerning  this  comfort,  we  must  enquire : 

I.  What  is  it? 

n.  In  Tiolo  inany  parts  does  it  consist? 

m.  Why  is  it  alone  solid  and  sure? 

IV.  Why  is  it  necessary  ? 

V.  How  many  things  are  necessary  for  its  attainment? 

I.     What  is  Comfort? 
Comfort  is  that  which  results  from  a  certain  process  of  reasoning,  in 
which  we  oppose  sometliing  good  to  somethmg  evil,  that  by  a  proper  con- 
sideration of  this  good,  we  may  mitigate  our  grief,  and  patiently  endure 


18  THE  QUESTION   OP   COMFORT. 

the  evil.  The  good  therefore,  which  we  oppose  to  the  evil,  must  neces- 
sarily be  great,  and  certain,  in  proportion  to  the  magnitude  of  the  evil 
with  which  it  is  contrasted.  And  as  consolation  is  here  to  be  sought 
against  the  greatest  evil,  which  is  sin,  and  eternal  death,  it  is  not  possible 
that  any  thing  short  of  the  highest  good,  can  be  a  sufficient  remedy  for  it. 
Without  the  word  of  God,  however,  to  direct  and  reveal  the  truth,  there 
are  almost  as  many  opinions  entertained  as  to  what  this  highest  good  is,  as 
there  are  men.  The  Epicureans  place  it  in  sensual  pleasure ;  the  Stoics 
in  a  proper  regulation  and  moderation  of  the  affections,  or  in  the  habit  of 
virtue ;  the  Platonists  in  ideas  ;  the  Peripatetics  in  the  exercise  of  virtue  ; 
whilst  the  ordinary  class  of  men  place  it  in  honors,  riches,  and  pleasure. 
But  all  these  things  are  transitory,  and  are  either  lost  already  in  hfe,  or 
they  are  at  best  interrupted  and  left  behind  in  the  hour  of  death.  But 
the  highest  good  after  which  we  seek  never  fades  away  —  no,  not  in  death. 
It  is  true,  indeed,  that  the  honor  of  virtue  is  immortal,  and,  as  the  Poet 
says,  survives  men^s  funerals  ;  but  it  is  rather  with  others  than  with  our- 
selves. And  it  has  well  been  said  by  a  certain  one,  that  virtues  cannot  be 
considered  the  highest  good,  since  we  have  thein  ivitnesses  of  our  calamities. 
Hypocrites,  both  within  and  without  the  church,  as  Jews,  Pharisees  and 
Mahommetans,  seek  a  remedy  against  death  in  their  own  merits,  in  out- 
ward forms  and  ceremonies.  The  Papists  do  the  same  thing.  But  mere 
external  rites  can  neither  cleanse  nor  quiet  the  consciences  of  men ;  nor 
will  God  be  mocked  with  such  offerings. 

Therefore,  although  philosophy,  and  all  the  various  sects,  enquire  after 
and  promise  such  a  good  as  that  which  affords  sohd  comfort  to  man,  both 
in  hfe  and  death,  yet  they  neither  have,  nor  can  bestow,  that  which  is 
necessary  to  meet  the  demands  of  our  moral  nature.  It  is  only  the  doc- 
trine of  the  church  that  presents  such  a  good,  and  that  imparts  a  comfort 
that  quiets,  and  satisfies  the  conscience ;  for  it  alone  uncovers  the  fountain 
of  all  the  miseries  to  which  the  human  race  is  subject,  and  reveals  the  only 
way  of  escape  through  Christ.  This,  therefore,  is  that  christian  comfort, 
spoken  of  in  this  question  of  the  catechism,  which  is  an  only  and  sohd 
comfort,  both  in  Hfe  and  death  —  a  comfort  consisting  in  the  assurance  of 
the  free  remission  of  sin,  and  of  reconcihation  with  God,  by  and  on  ac- 
count of  Christ,  and  a  certain  expectation  of  eternal  life,  impressed  upon 
the  heart  by  the  holy  Spirit  through  the  gospel,  so  that  we  have  no  doubt 
but  that  we  are  the  property  of  Christ,  and  are  beloved  of  God  for  his 
sake,  and  saved  forever,  according  to  the  declaration  of  the  Apostle  Paul : 
"  Who  shall  separate  us  from  the  love  of  Christ  ?  Shall  tribulation,  or 
distress,"  &c.     (Rom.  8.  35.) 

n.    Of  HOW  MANY  Parts  does  this  Comiort  consist? 

This  comfort  consists  of  six  parts  : 

1.  Our  reconciliation  with  God  through  Christ,  so  that  we  are  no  longer 
the  enemies,  but  the  sons  of  God ;  neither  are  we  our  own,  but  we  belong 
to  Christ.     (1.  Cor.  7.  23.) 

2.  The  manner  of  our  reconciliation  with  God  through  the  blood  of 
Christ,  that  is,  through  his  passion,  death,  and  satisfaction  for  our  sins, 
(1.  Peter  1.  18.     1.  John  1.  7.) 


THE   QUESTION   OF   COMFORT.  19 

3.  Deliverance  from  the  miseries  of  sin  and  death.  Christ  does  not 
only  reconcile  us  to  God,  but  he  also  delivers  us  from  the  power  of  the 
devil ;  so  that  sin,  death,  and  satan  have  no  power  over  us.  (Heb.  2. 14. 
1.  John  3.  8.) 

4.  The  constant  preservation  of  our  reconcihation,  deliverance,  and 
whatever  other  benefits  Christ  has  once  purchased  for  us.  We  are  his 
property ;  therefore,  he  watches  over  us  as  his  own,  so  that  not  so  much  as 
a  hair  can  fall  from  our  heads  without  the  will  of  our  heavenly  Father. 
Our  safety  does  not  He  in  our  own  hands,  or  strength ;  for  if  it  did,  we 
should  lose  it  a  thousand  times  every  moment. 

5.  The  turning  of  all  our  evils  into  good.  The  righteous  are,  indeed, 
afflicted  in  this  life,  yea  they  are  put  to  death,  and  are  as  sheep  for  the 
slaughter ;  yet  these  things  do  not  injure  them,  but  rather  contribute  to 
their  salvation,  because  God  turns  all  things  to  their  advantage,  as  it  is 
said:  "All  things  work  together  for  good  to  them  that  love  God."  (Rom. 
8.  27.) 

6.  Our  full  persuasion  and  assurance  of  all  these  great  benefits,  and  of 
eternal  life.  This  assurance  is  obtained,  in  the  first  place,  from  the  testi- 
mony of  the  Holy  Spirit  working  in  us  true  faith,  and  conversion,  bearing 
witness  with  our  spirits  that  we  are  the  sons  of  God,  and  that  these  bless- 
ings truly  pertain  to  us  ;  because  "  he  is  the  earnest  of  our  inheritance  ;" 
and  secondly,  from  the  efiects  of  true  faith,  which  we  perceive  to  be  in  us ; 
such  as  true  penitence,  and  a  firm  purpose  to  believe  God  and  obey  all  his 
commandments ;  for  we  are  assured  of  having  true  faith  when  we  have  an 
earnest  desire  of  obeying  God ;  and  by  faith  we  are  persuaded  of  the  love 
of  God  and  eternal  salvation.  This  is  the  foundation  of  all  the  other  parts 
of  this  consolation  which  we  have  specified,  and  without  which  every  other 
comfort  is  transient  and  unsatisfying  amid  the  temptations  of  Hfe.  The 
substance  of  our  comfort  therefore  is  briefly  this  : —  That  we  are  Christ's, 
and  through  him  reconciled  to  the  Father,  that  we  may  be  beloved  of  him 
and  saved,  the  Holy  Ghost  and  eternal  fife  being  given  unto  us. 

III.     Why  is  this  Comfort  alone  Solid  ? 

That  this  comfort  alone  is  sohd,  is  evident,  first,  because  it  alone  never 
fails  —  no,  not  in  death  ;  for  "  whether  we  live,  or  die,  we  are  the  Lord's  ;" 
and  "  who  shall  separate  us  from  the  love  of  Christ?"  (Rom.  14.  8; 
8.  35.)  And,  secondly,  because  it  alone  remains  unshaken,  and  sustains 
us  under  all  the  temptations  of  satan,  who  often  thus  assails  the  christian : 

1.  Thou  art  a  sinner.  To  this,  comfort  repHes  —  Christ  has  satisfied 
for  my  sins,  and  redeemed  me  with  his  own  precious  blood,  so  that  I  am 
no  longer  my  own,  but  belong  to  him. 

2.  But  thou  art  a  child  of  wrath  and  an  enemy  of  God.  Answer — I 
am^  indeed,  such  by  nature,  and  before  my  reconcihation  ;  but  I  have  been 
reconciled  to  God,  and  received  into  his  favor  through  Christ. 

3.  But  thou  shalt  surely  die.  Ans.  Christ  has  redeemed  me  from  the 
power  of  death,  and  I  know  that  through  him  I  sh^  come  forth  from 
death  unto  eternal  life. 

4.  But  many  evils,  in  the  mean  time,  befall  the  righteous.  Ans.  But 
our  Lord  defends  and  preserves  us  und-^  them,  and  makes  them  work 
together  for  our  good. 


20  WHAT  IS  NECESSARY  FOR  THE 

5.  But  what  if  thou  fall  from  the  grace  of  Christ  ?  For  thou  mayest 
sin,  and  faint,  for  it  is  a  long  and  difficult  road  to  Heaven.  Ans.  Christ 
has  not  only  merited  and  conferred  his  benefits  upon  me,  but  he  also  con- 
tinually preserves  me  in  them,  and  grants  me  perseverance,  that  I  may 
neither  faint  nor  fall  from  his  grace. 

6.  But  what  if  his  grace  does  not  extend  to  thee,  and  thou  art  not  of 
the  number  of  those  who  are  the  Lord's  ?  Ans.  But  I  know  that  grace 
does  extend  to  me,  and  that  I  am  Christ's  ;  because  the  Holy  Spirit  bears 
witness  with  my  spirit  that  I  am  a  child  of  God ;  and  because  I  have  true 
faith,  for  the  promise  is  general,  extending  to  all  them  that  believe. 

7.  But  what  if  thou  hast  not  true  faith?  Ans.  I  know  that  I  have  true 
faith  from  the  effects  thereof;  because  I  have  a  conscience  ^t  peace  with 
God,  and  an  earnest  desire  and  will  to  beheve  and  obey  the  Lord. 

8.  But  thy  faith  is  weak,  and  thy  conversion  imperfect.  Ans.  Yet  it  is 
nevertheless  true  and  unfeigned,  and  I  have  the  blessed  assurance  that 
"  to  him  that  hath  shall  be  given."  "  Lord,  I  believe,  help  thou  nnne 
unbelief."     (Luke  19.  26.     Mark  9.  24.) 

La  this  most  severe  and  dangerous  conflict,  which  aU  the  children  of 
God  experience,  christian  consolation  remains  immoveable,  and  at  length 
concludes :  therefore  Christ,  with  all  his  benefits,  pertains  even  to  me. 

IV.    Why  is  this  Comfort  Necessary  ? 

From  what  has  been  said,  it  is  clearly  manifest  that  this  comfort  is 
necessary  for  us ;  First,  on  account  of  our  salvation^  that  we  may  neither 
faint  nor  despair  under  our  temptations,  and  the  conflict  in  which  we  are 
all  called  to  engage,  as  christians.  And  secondly,  it  is  necessary  on  ac- 
count of  praising  and  worshipping  God ;  for  if  we  would  glorify  God  in 
this,  and  in  a  future  life,  (for  which  we  were  created,)  we  must  be  dehv- 
ered  from  sin  and  death ;  and  not  rush  into  desperation,  but  be  sustained, 
even  to  the  end,  with  sure  consolation. 

V.    How  many  things  are  necessary  for  the  Attainment  of  this 

Comfort  ? 

This  proposition  is  considered  in  the  following  question  of  the  catechism, 
to  which  we  refer  the  reader. 


Question  2.  How  many  things  are  necessary  for  thee  to  know,  that  thou, 
enjoying  this  comfort,  mayest  live  and  die  happy  ? 

Answer.  Three  ;  the  first,  how  great  my  sins  and  miseries  are  ;  the  second,  how 
I  may  be  delivered  from  all  my  sins  and  miseries  ;  the  third,  how  I  shall  express 
my  gratitude  to  God  for  such  deliverance. 

EXPOSITION. 

This  question  contains  the  statement  and  division  of  the  whole  catechism 
and  at  the  same  time  accords  with  the  division  of  the  Scriptures  into  the 
Law  and  Gospel,  and  with  the  differences  of  these  parts,  as  they  have 
already  been  explained. 


ATTAINMENT   OF   TRUE    COMFORT  I  •  21 

I.  A  knowledge  of  our  misery  is  necessary  for  our  comfort,  not  that  it 
of  itself  administers  any  consolation,  or  is  any  part  of  it,  (for  of  itself  it 
rather  alarms  than  comforts,)  but  it  is  necessary : 

Firsts  because  it  excites  in  us  the  desire  of  deliverance,  just  as  a 
knowledge  of  disease  awakens  a  desire  of  medicine  on  the  part  of  the 
sick.  Where  there  is  no  knowledge  of  our  misery,  there  is  no  deliverance 
sought,  just  as  the  man  who  is  ignorant  of  his  disease  never  inquires 
after  the  physician.  Now  if  we  do  not  desire  deliverance,  we  do  not  seek 
it ;  and  if  we  do  not  seek  it  we  will  never  obtain  it,  because  God  gives  it 
only  to  those  who  seek,  and  knock,  as  it  is  said  —  "To  him  that  knocketh, 
it  shall  be  opened."  "Ask,  and  it  shall  be  given  unto  you."  "  Blessed 
are  they  which  do  hunger  and  thirst  after  righteousness."  "Come  unto 
me  all  ye  that  labor  and  are  heavy  laden."  "  I  dwell  with  him  that  is 
of  a  contrite  and  humble  spirit."  (Matt.  7.  6;.  5.  6;  11.  28.  Isaiah 
57.  15.)  That  now  which  is  necessary  for  the  purpose  of  exciting  in  us  a 
desire  of  dehverance,  is  also  necessary  for  our  comfort.  But  a  knowl- 
edge of  our  misery  is  necessary  for  the  purpose  of  creating  in  us  the  de- 
sire of  dehverance.  Therefore  it  is  necessary  for  our  consolation ;  not, 
indeed,  as  beuig  in  its  own  nature  the  cause,  but  as  a  motive,  without 
which  we  would  not  seek  it ;  for  in  itself  it  terrifies,  yet  this  terror  is  ad- 
vantageous when  it  leads  to  the  exercise  of  faith. 

Secondly^  that  we  may  be  thankful  to  God  for  our  deliverance.  We 
should  be  ungrateful  if  we  did  not  know  the  greatness  of  the  evil,  from 
which  we  have  been  delivered ;  because,  in  this  case,  we  could  not  cor- 
rectly estimate  the  magnitude  of  the  blessing,  and  so  would  not  obtain 
dehverance,  shice  this  is  granted  only  to  such  as  are  thankful. 

Thirdly,  because  without  the  knowledge  of  our  sinfulness  and  misery, 
we  cannot  hear  the  gospel  with  profit ;  for  unless,  by  the  preaching  of  the 
law  as  touching  sin  and  the  wrath  of  God,  a  preparation  be  made  for  the 
-proclamation  of  grace,  a  carnal  security  follows,  and  our  comfort  becomes 
unstable.  Sure  consolation  cannot  stand  in  connection  with  carnal  security. 
Hence  it  is  manifest  that  we  must  commence  with  the  preaching  of  the  law, 
after  the  example  of  the  Prophets  and  Apostles,  that  men  may  thus  be 
cast  down  from  the  conceit  of  their  own  righteousness,  and  may  obtain  a 
knowledge  of  themselves,  and  be  led  to  true  repentance.  Unless  this  be 
done,  men  will  become,  through  the  preaching  of  grace,  more  careless  and 
obstinate,  and  pearls  will  be  cast  before  swine  to  be  trodden  under  foot. 

-^.■®-   -A  knowledge  of  om'  dehverance  is  necessary  for  our  comfort: 

First,  that  we  may  not  despair.  A  knowledge  of  our  misery  would  lead 
us  to  despair,  did  not  a  way  of  dehverance  present  itself  to  us. 

Secondly,  that  we  may  desire  this  deliverance.  An  unknown  good  is 
not  desired ;  because  what  we  have  no  knowledge  of,  we  cannot  desire. 
If  we  be  ignorant,  therefore,  of  the  benefit  of  our  deliverance,  we  wiU  not 
long  after  it,  and  of  course  will  not  obtain  it.  Yea,  if  it  were  even  ofiered 
to  us,  or  we  were  to  fall  upon  it,  we  would  not  embrace  it. 

Tliirdly,  that  it  may  comfort  us.  A  good  that  is  not  known,  cannot 
impart  any  comfort. 

Fourthly,  that  we  may  not  devise  another  method  of  dehverance,  or 
embrace  one  invented  by  others,  and  thereby  cast  a  reproach  upon  the 
name  of  God,  and  endanger  our  salvation. 


22  WHAT  IS  NECESSARY,  ETC. 

Fifthly^  that  we  may  receive  it  by  faith  ;  but  faith  cannot  be  without 
knowledge.     DeHverance  is  also  obtained  by  faith  alone. 

Lastly^  that  we  may  be  thankful  to  God ;  for  as  we  do  not  desire  an 
unknown  good,  so  we  neither  appreciate  nor  feel  thankful  for  it.  But  the 
benefit  of  dehverance  is  not  given  to  the  ungrateful.  God  is  pleased  to 
confer  it  only  upon  those  in  whom  it  produces  its  proper  effect,  which  is 
gratitude.  For  these  reasons,  a  knowledge  of  our  deliverance,  what  it  is, 
in  what  manner  and  by  whom  it  is  effected,  and  bestowed,  &c.,  is  neces- 
sarily required,  that  we  may  enjoy  tr,ue  and  sohd  comfort.  This  knowl- 
edge is  obtained  from  the  gospel,  as  heard,  read,  and  apprehended  by 
faith ;  because  it  alone  promises  deliverance  to  those  that  believe  in  Christ. 

III.     A  knowledge  of  gratitude  is  necessary  to  our  comfort : 

First^  because  God  is  pleased  to  grant  deliverance  only  to  the  thankful. 
It  is  only  in  such  that  his  purpose  is  realized,  which  is  his  glory  and  grat- 
itude on  our  part.  Gratitude  is,  therefore,  the  principal  end,  and  design 
of  our  deliverance.  "  For  this  purpose  the  Son  of  God  was  manifested, 
that  he  might  destroy  the  works  of  the  devil."  "  He  hath  adopted  us  to 
the  praise  of  the  glory  of  his  grace."     (1  John   3.  8.     Eph.  1.  4.) 

Secondly^  that  we  may  return  such  gratitude  as  is  acceptable  to  God, 
who  will  not  have  us  to  be  grateful  under  any  other  form  than  that  which  he 
has  prescribed  in  his  word.  True  gratitude  is,  therefore,  not  to  be  rendered 
according  to  our  own  notion,  but  is  to  be  learned  from  the  Word  of  God. 

Thirdly^  that  we  may  know  that  whatever  duties  we  perform  towards 
God  and  our  neighbor,  are  not  meritorious,  but  are  a  declaration  of  our 
thankfulness ;  for  that  which  we  do  from  gratitude,  we  acknowledge  we 
have  not  deserved. 

Lastly^  that  our  faith  and  comfort  may  be  increased ;  or,  that  by  this 
gratitude,  we  may  assure  ourselves  of  our  deliverance,  as  we  are  made 
acquainted  with  the  causes  of  things  from  their  effects.  Those  who  are 
grateful,  acknowledge  and  profess  that  they  are  certain  of  the  good  which 
they  have  received.  We  may  learn  what  true  gratitude  is,  in  general, 
from  the  gospel,  because  it  requires  faith  and  repentance  in  order  that  we 
may  be  saved,  as  it  is  said,  "  Repent,  and  beheve  the  gospel,  for  the  king- 
dom of  Heaven  is  at  hand."  (Mark  1.  15.)  In  the  law,  however,  it  is 
taught  particularly,  because  it  distinctly  declares  what  works,  and  what 
manner  of  obedience  is  pleasing  to  God.  We  must,  therefore,  necessarily 
treat  of  thankfulness  in  the  catechism. 

Objection.  It  is  not  necessary  to  teach  that  which  follows  of  its  own 
accord.  Gratitude  naturally  follows  a  knowledge  of  our  misery  and  dehv- 
erance.    Therefore  there  is  no  necessity  that  it  should  be  taught. 

Answer.  There  is  here  an  incorrect  course  of  reasoning,  in  supposing 
that  to  be  true  generally,  which  is  so  only  in  part ;  for  it  is  not  a  just 
inference  that  because  gratitude  follows  a  knowledge  of  our  dehverance 
from  misery,  that  the  manner  of  it  must  also  necessarily  follow.  We  are, 
therefore,  to  learn  from  the  Holy  Scriptures,  the  nature  of  true  gratitude, 
and  the  manner  in  which  it  should  be  expressed,  so  as  to  be  pleasing  and 
acceptable  to  God.  Again  ;  the  major  proposition  is  not  universally  true  ; 
for  that  also  which  follows  of  its  own  accord,  may  be  taught  for  the  pur- 
pose of  increasing  our  knowledge  and  confirming  us  therein.  And  it  is  in 
this  way,  that  is,  through  the  revelation  and  knowledge  of  his  Word,  that 
God  awakens,  increases,  and  confirms  in  us,  true  gratitude. 


WHENCE  KNOWEST  THOU  THY  MISERY !  23 

SECOND  LORD'S  DAY. 

THE      FIRST     GENERAL     DIVISION      OF     THE      CATECHISM. 

CONCERNING  THE  MISERY  OF  MAN. 

Question  3.  Whence  khowest  thou  thy  misery  ? 
Answer.     Out  of  the  law  of  God. 

EXPOSITION. 

In  this  division  of  the  catechism  which  treats  of  the  misery  of  man,  we 
are  to  consider  principally  the  subjeci^of  sin,  together  with  the  effects  or 
punishment  of  sin.  Other  subjects  of  a  subordinate  nature  are  connected 
with  tliis,  such  as  the  creation  of  man,  the  image  of  God  in  man,  the  fall 
and  first  sin  of  man,  original  sin,  the  Hberty  of  the  will,  and  afflictions. 
In  regard  to  our  misery,  we  must  consider  in  general,  what  it  is,  whence, 
and  how  it  may  be  known ! 

The  term  misery  is  more  comprehensive  in  its  signification  than  that  of 
sin,  for  it  embraces  the  evil  both  of  guilt  and  punishment.  The  evil  of 
guilt  is  all  sin  ;  the  evil  of  punishment  is  aU  affliction,  torment,  and  destruc- 
tion of  our  rational  nature,  as  well  as  all  subsequent  sins  also,  by  which 
those  are  pimished  that  go  before ;  as  the  numbering  of  the  children  of 
Israel,  for  instance,  by  David,  was  a  sin,  and  at  the  same  time  the  punish- 
ment of  a  precediQg  sin,  m :  that  of  adultery  and  murder,  with  which  he 
was  chargeable,  so  that  it  included  the  evil  both  of  guilt  and  punishment. 
The  misery  of  man,  therefore,  is  his  wretched  condition  since  the  fall,  con- 
sisting of  these  two  great  evils :  First,  that  human  nature  is  depraved, 
sinful,  and  ahenated  from  God,  and  secondly,  that,  on  account  of  this 
depravity,  mankind  are  exposed  to  eternal  condemnation,  and  deserve  to  be 
rejected  of  God. 

The  knowledge  of  this  our  misery  is  derived  out  of  the  law  of  God  ;  for, 
"  through  the  law  is  the  knowledge  of  sin."  (Rom.  3.  20.)  The  lan- 
guage of  the  law  is,  "  Cursed  be  he  that  confirmeth  not  aU  the  words  of 
the  law,  to  do  them."  (Deut.  27.  26.)  The  two  following  questions  of 
the  catechism  teach  us  how  the  law  makes  us  acquainted  with  our  misery. 


Question  4.     What  doth  the  law  of  God  require  of  us  ? 

Answer.  Christ  teacheth  us  that  briefly,  (Matt.  22.  37,  40.)  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  with  all  thy  soul,  with  all  thy  mind,  and  with  all  thy 
strength.  This  is  the  first  and  the  great  command  ;  and  the  second  is  like  to  this  : 
Thou  shalt  love  thy  neighbor  as  thyself.  On  these  two  commands  hang  the  whole 
law  and  the  prophets." 

EXPOSITION. 

Christ  rehearses  the  substance  of  the  law  in  Matt.  22.  37,  and  in 
Luke  10.  27,  from  Deut.  6.  5,  and  Levit.  19.  8.  He  explains  what  is 
meant  by  that  declaration :  "  Cursed  be  he  that  confirmeth  not  all  the 
•words- of  this  law  to  do  them ;  "  that  is,  he  who^oes  not  love  God  with  all 
his  heart,  with  all  his  soul,  with  all  his  mind,  and  with  all  his  strength,  and 
Lis  neighbor  as  himself.     These  several  parts  must  be  explained  more  fully. 


24  WHAT  THE  LAW  REQUIRES  OF  US. 

Thou  shalt  love  the  Lord  thy  Grod.  To  love  God  with  the  whole  heart, 
is,  upon  a  due  acknowledgment  of  his  infinite  goodness,  reverently  to 
regard  and  esteem  liim  as  our  highest  good,  to  love  him  supremely,  to 
rejoice  and  trust  in  him  alone,  and  to  prefer  his  glory  to  all  other  things, 
so  that  there  may  not  be  in  us  the  least  thought,  inclination,  or  desire  for 
anything  that  might  be  displeasing  to  him ;  yea,  rather  to  be  willing  to 
suffer  the  loss  of  all  things  that  may  be  dear  to  us,  or  to  endure  the  heavi- 
est calamity,  than  that  we  should  be  separated  from  communion  with  him, 
or  offend  him  in  the  smallest  matter,  and  lastly,  to  direct  all  this  to  the 
end  that  he  alone  may  be  glorified  by  us. 

The  Lord  thy  God.  As  if  he  would  say,  thou  shalt  love  that  God  who 
is  thy  Lord  and  thy  God,  who  has  revealed  himself  unto  thee,  who  confers 
his  benefits  upon  thee,  and  to  whose  service  thou  art  bound.  There  is 
here  an  opposition  of  the  true  God  to  false  gods. 

With  all  thy  heart.  By  the  heart  we  are  to  understand  the  affections, 
desires,  and  inchnations.  When  God,  therefore,  requires  our  whole  heart, 
he  desires  that  he  alone  should  be  loved  above  everything  else ;  that  our 
whole  heart  should  be  stayed  on  him,  and  not  that  a  part  should  be  given 
to  him  and  a  part  to  another.  In  short,  he  wills  that  we  make  nothing 
equal  to  him,  much  less  that  we  should  prefer  any  thing  to  him ;  or  that 
we  should  be  willing  to  share  only  a  part  of  his  love.  To  love  God  thus, 
is  what  the  Scripture  calls  "  walking  before  God  with  a  perfect  heart ;" 
the  opposite  of  which  is  not  to  walk  before  God  with  a  perfect  heart,  which 
is  to  halt,  and  not  to  surrender  the  whole  person  to  him. 

Obj.  God  alone  is  to  be  loved.  Therefore,  our  neighbors,  parents  and 
kindred  are  not  to  be  loved.  Ans.  This  argument  is  false,  because  it 
proceeds  from  a  denial  of  the  manner,  to  that  of  the  thing  itself.  God 
alone  is  to  be  loved  supremely,  and  above  every  thing  else ;  that  is,  in 
such  a  manner  that  there  may  be  nothing  at  all  which  we  either  prefer  or 
put  upon  an  equality  with  him,  and  which  we  are  not  heartily  willing  to 
part  with  for  his  sake.  But  we  ought  to  love  our  neighbors,  parents,  and 
others,  not  supremely,  nor  above  every  thing  else,  nor  in  such  a  manner 
that  we  would  rather  offend  God  than  our  parents ;  but  in  subordination  to 
and  on  account  of  God,  and  not  above  him. 

With  all  thy  soul.  The  soul  signifies  that  part  of  our  being  which  wills, 
together  with  the  exercise  of  the  will,  as  if  he  would  say,  thou  shalt  love 
with  thy  whole  will  and  purpose. 

With  all  thy  mind.  The  mind  signifies  the  understanding,  or  that 
which  perceives  ;  as  if  he  would  say,  as  much  as  thou  knowest  of  God,  so 
much  shalt  thou  love  him  —  thou  shalt  bend  all  thy  thoughts  that  thou 
mayest  know  God  truly  and  perfectly,  and  so  shalt  thou  also  love  him. 
We  can  love  God  only  as  far  as  we  know  him.  We  now  love  liim  imper- 
fectly, because  we  know  him  only  in  part.  But  in  the  fife  to  come  we 
shall  know  him  perfectly,  and  shall,  therefore,  love  him  perfectly;  for 
"  that  which  is  in  part  shall  be  done  away."     (1  Cor.  13.  10.) 

With  all  thy  strength.  This  embraces  all  actions,  and  exercpe^,  at  the 
same  time,  both  external  and  internal ;  that  they  may  be  in  accordance 
with  the  law  of  God. 

This  is  the  first  and  greatest  eommandment.  The  love  of  God  is  called 
the  first  commandment,  because  all  the  others  proceed  from  this,  as  their 
source.     It  is  the  impelling,  the  efficient,  and  final  cause  of  obedience  to  all 


WHAT  THE  LAW  OF  GOD  REQUIRES  OF  US.  25 

the  other  commandments  of  God.  For  we  love  our  neighbor  because  we 
love  God,  and  that  we  may  manifest  our  love  to  God  in  the  love  which  we 
cherish  towards  our  neighbor.  It  is  called  the  greatest  commandment 
1.  Because  the  object  upon  which  it  is  immediately  directed  is  the  greatest, 
even  God  himself.  2.  Because  it  is  the  end  to  which  all  the  other  com- 
mandments look  ;  for  oiu-  entire  obedience  is  designed  to  show  forth  our 
love  to  God,  and  to  honor  his  name.  3.  Because  it  is  the  principal 
worship  of  God,  which  the  ceremonial  law  subserved,  and  to  which  it  gave 
place.  The  Pharisees  extolled  the  ceremonial  law  and  worship  above  the 
moral ;  whilst  Christ,  on  the  other  hand,  calls  love  the  greatest  command- 
ment, and  gives  precedence  to  the  moral  law  and  worship,  because  what- 
ever was  instituted  under  the  ceremonial  system  was  on  account  of  love, 
and  was  designed  to  give  place  to  it. 

Obj.  The  love  of  God  is  the  greatest  commandment.  Therefore  it  is 
greater  than  faith,  and  hence  justifies  rather  than  faith.  Ans.  Love  is 
here  to  be  understood  as  including  the  entire  obedience  wliich  we  owe  to 
God,  in  which  faith  is  included,  which  justifies,  not  of  itself  as  a  virtue, 
but  correlatively,  as  it  apprehends  and  appropriates  the  merits  of  Christ. 
But  the  love  which  is  opposed  to  faith,  and  which  in  particular  is  so  called, 
does  not  justify,  because  the  appfication  of  the  righteousness  of  Christ  is 
not  made  by  love,  but  by  faith  alone ;  yea,  love  springs  from  faith ;  for 
faith  is  the  cause  of  all  the  other  virtues. 

The  second  is  like  to  this:  thou  shalt  love  thy  neighbor  as  thyself.  To 
love  thy  neighbor  as  thyself,  is  in  view  of  thy  love  to  God ;  or  because 
thou  lovest  God,  do  well  unto  thy  neighbor  according  to  all  the  command- 
ments of  the  Lord ;  or  will  and  do  to  thy  neighbor  those  things  which  thou 
wilt  that  he  should  do  to  thee.     Now  every  man  is  our  neighbor. 

It  is  called  the  second  commandment'.  1.  Because  it  embodies  the 
substance  of  the  second  table,  or  those  duties  which  are  performed  directly 
towards  our  neighbor.  If  thou  love  thy  neighbor  as  thyself,  thou  wilt 
neither  murder,  nor  injure  him.  2.  Because  the  love  which  we  cherish 
towards  our  neighbor  must  arise  out  of  the  love  of  God ;  it  is,  therefore, 
naturally  subsequent  to  it. 

It  is  said  to  be  like  mito  the  first  in  three  respects  :  1.  In  the  kind  of 
worship  which  it  requires,  which  is  moral  or  spiritual.  This  is  no  less 
required  and  sanctioned  in  the  second  table  than  in  the  first,  for  it  every 
where  opposes  itself  to  a  mere  formal  worship.  2.  In  the  kind  of  punish- 
ment which  it  threatens  against  the  transgressor,  which  is  an  eternal 
punishment ;  for  God  inflicts  this,  as  well  for  the  violation  of  one  table,  as 
for  that  of  the  other.  3.  In  the  connection  which  holds  between  the  two 
tables  ;  for  neither  one  can  be  maintained  without  the  other. 

It  is  also  unlike  the  first:  1.  In  the  object  which  it  immediately 
respects,  which  in  the  first  is  God,  in  the  second  our  neighbor.  2.  In  the 
order  of  cause  and  efiect.  The  love  which  we  cherish  towards  our  neigh- 
bor originates  in  the  love  which  we  have  to  God ;  but  not  the  contrary. 
3.  In  the  degree  of  love.  We  must  love  God  supremely.  But  the  love 
which  we  have  for  our  neighbor  must  not  be  above  every  thing  else,  nor 
stronger  than  that  which  we  have  for  God ;  but  only  as  we  love  om^selves. 

From  what  has  now  been  said,  it  is  easy  to  return  an  answer  to  the 
objection  sometimes  made :  The  second  commandment  is  like  unto  the 
first.     Therefore  the  first  is  not  the  greatest ;  or,  therefore  our  neighbor  is 


26  WHETHER  THE  LAW  OF  GOD  CAN  BE  PERFECTLY  KEPT. 

to  be  regarded  as  equal  with  God,  and  is  to  be  worshipped  in  hke  manner. 
To  this  we  reply,  that  the  second  is  Hke  unto  the  first,  not  absolutely,  and 
in  every  point  of  view,  but  only  in  certain  respects ;  and  unlike  it  in  the 
particulars  already  specified. 

On  these  two  commandments  hang  the  whole  Law^  and  the  Prophets ; 
that  is,  the  entire  doctrine  of  the  Law  and  the  Prophets,  is  reduced  to 
these  two  heads ;  and  all  obedience  to  the  law,  inculcated  by  Moses  and 
the  Prophets,  arises  from  love  to  God  and  love  to  our  neighbor.  Obj.  But 
there  are  also  many  promises  of  the  Gospel  in  the  Prophets.  Therefore 
it  would  seem  that  the  doctrine  of  the  Prophets  is  not  properly  restricted 
to  these  two  commandments.  Ans.  Christ  speaks  of  the  doctrine  of  the 
law,  and  not  of  the  promises  of  the  gospel,  which  is  evident  from  the 
question  of  the  Pharisee,  who  asked  him  which  was  the  greatest  command- 
ment, and  not,  which  was  the  principal  promise  in  the  law. 


Question  5.     Canst  thou  keep  all  these  things  perfectly  ? 
Answer.     In  no  wise  ;  for  I  am  prone  by  nature  to  hate  God  and  my  neighbor. 

EXPOSITION. 

This  question,  in  connection  with  the  preceding,  teaches  us  that  our 
misery,  (of  which  there  are  two  parts,)  may  be  known  out  of  the  law  in 
two  ways.  First,  by  a  comparison  of  ourselves  with  the  law  ;  and  second, 
by  an  appHcation  of  the  cui'se  of  the  law  to  ourselves. 

The  comparing  of  ourselves  with  the  law,  or  of  the  law  with  ourselves, 
is  a  consideration  of  that  purity  which  the  law  requires,  and  whether  it  be 
in  us.  This  comparison  clearly  proves  that  we  are  not  what  the  law 
requires ;  for  it  demands  perfect  love  to  God,  whilst  there  is  nothing  in 
us  but  aversion  and  hatred  to  him.  The  law,  again,  demands  perfect  love 
toward  our  neighbor ;  but  in  us  there  is  enmity  to  our  neighbor.  It  is  in 
this  manner,  therefore,  that  we  obtain  a  knowledge  of  the  first  part  of  our 
misery,  which  includes  our  depravity,  of  which  the  Scriptures  in  many 
places  convict  us.     (Rom.  8.  7.     Eph.  2.  3.     Titus  3.  3,  &c.) 

The  appHcation  of  the  curse  of  the  law  to  ourselves  is  made  by  a  prac- 
tical syUogism,  of  which  the  major  proposition  is  the  voice  of  the  law: 
Cursed  is  every  one  that  continueth  not  in  all  things  which  are  written  in 
the  hook  of  the  law  to  do  them.  Conscience  suppHes  and  affirms  in  us  the 
minor  proposition :  /  have  not  co7itinued  in  all  things  written,  ^^c.  The 
conclusion  is  the  approbation  of  the  sentence  of  the  law:  /  am  con- 
demned. Conscience  dictates  to  every  man  such  a  syUogism  as  this  ;  yea, 
it  is  nothing  else  than  such  a  practical  syUogism  formed  in  the  mind,  whose 
major  proposition  is  the  law  of  God ;  the  minor,  is  the  knowledge  of  what 
we  have  done,  contrary  to  the  law ;  and  the  conclusion,  is  the  approbation 
of  the  sentence  of  the  law,  condemning  us  on  account  of  sm  —  which 
approbation  -m^  be  foUowed  by  grief  and  despair,  unless  the  consolation  of 
the  gospel  is  brought  nigh  unto  us,  and  we  obtain  the  remission  of  sins  for 
the  sake  of  the  Son  of  God,  our  Mediator.  It  is  in  this  way  that  we 
obtain  a  knowledge  of  our  sinful  state  and  exposure  to  eternal  condemna- 
tion, which  is  the  second  part  of  our  misery  ;  for  by  this  argument,  aU  are 


THE  CREATION  OF  MAN.  27 

convinced  of  sin.  The  law  binds  all  to  obedience,  and  if  this  is  not 
performed,  to  eternal  punishment  and  condemnation.  But  no  one  ren- 
ders this  obedience.  Therefore,  the  law  bmds  all  men  to  eternal 
condemnation. 


THIRD  LORD'S  DAY. 


Question  6.     Did  God  then  create  man  so  wicked  and  perverse? 

Afiswer.  By  no  means  ;  but  God  created  man  good,  and  after  his  own  image, 
in  righteousness  and  true  holiness,  that  he  might  rightly  know  God,  his  Creator, 
heartily  love  him,  and  live  with  him  in  eternal  happiness,  to  glorify  him  and  praise  him. 

EXPOSITION. 

Having  established  the  proposition  that  human  nature  is  depraved,  or 
sinful,  we  must  now  enquire,  did  God  create  man  thus?  and  if  not,  with 
what  nature  did  he  create  him  ?  and  whence  does  this  depravity  of  human 
nature  proceed  ?  The  subject  of  the  creation  of  man,  therefore,  and  of 
the  image  of  God  in  man,  belongs  properly  to  this  place. 

It  is  also  proper  that  we  should  here  contrast  the  misery  of  man  with 
his  original  excellence  :  first,  that  the  cause  and  origin  of  our  misery  being 
known,  we  may  not  impute  it  unto  God ;  and  secondly,  that  the  greatness 
of  our  misery  may  be  the  more  clearly  seen.  In  proportion  as  this  is 
done,  will  the  original  excellency  of  man  become  apparent ;  just  as  the 
benefit  of  dehverance  becomes  the  more  precious  in  the  same  proportion 
in  which  we  are  brought  to  apprehend  the  magnitude  of  the  evil  from 
which  w^e  have  been  rescued. 

OF  THE  CREATION  OF  MAN. 

The  questions  to  be  discussed,  in  connection  with  the  creation  of  man, 
are  the  following : 

I.  What  was  the  state  or  condition  in  which  God  originally  created  manf 
n.  For  what  end  did  he  create  him  f 

f .    "What  was  the  State  in  which  God  originally  created  Man  ? 

This  question  is  proposed  almost  for  the  same  reasons  for  w^hich  the 
whole  subject  itself  is  considered,  viz.:  That  it  may  be  manifest,  in  the 
first  place,  that  God  created  man  without  sin,  and  is  therefore  not  the 
author  of  sin,  or  of  our  corruption  and  misery.  2.  That  we  may  see  from 
what  a  height  of  dignity,  to  what  a  depth  of  misery  we  have  fallen  by  sin, 
that  we  may  thus  acknowledge  the  mercy  of  God,  who  has  deigned  to 
extricate  and  dehver  us  from  this  wretchedness.  3.  That  we  may  ac- 
knowledge the  greatness  of  the  benefits  Avhich  we  have  received,  and  our 
unworthiness  of  being  made  the  recipients  of  such  favors.  4.  That  we 
may  the  more  earnestly  desire,  and  seek  in  Christ,  the  recovery  of  that 
dignity  and  happiness  which  we  have  lost.  5.  That  we  may  be  thankful 
to  God  for  this  restoration. 


28  THE  CREATION  OF  MAN. 

As  toucliing  the  state  and  condition  in  which  God  originally  created 
man,  we  are  here  taught,  in  the  answer  to  this  sixth  question,  that  God 
created  man  good^  and  in  his  own  image,  ^c,  which  it  is  necessary  for  us 
to  expound  somewhat  more  largely. 

i\Ian  was  created  by  God  on  the  sixth  day  of  the  creation  of  the  world. 
His  body  was  made  of  the  dust  of  the  gi-ound,  immortal  if  he  continued 
in  righteousness,  but  mortal  if  he  fell ;  for  mortahty  followed  sin  as  a  pun- 
ishment. His  soul  was  made  out  of  nothing.  It  was  immediately  breathed 
into  him  by  the  Almighty.  It  was,  therefore,  rational,  spiritual,  and 
immortal.  "And  God  breathed  into  his  nostrils  the  breath  of  life,  and 
man  became  a  hAing  soul."  (Gen.  2.  27.)  He  created,  and  united  the 
soul  and  the  body,  so  as  to  constitute,  by  this  union,  one  person,  perform- 
ing such  internal  and  external  functions  and  actions  as  are  pecuhar  to  human 
natm-e,  and  which  are  just,  holy,  and  pleasing  to  God.  Man  was  also 
created  in  the  image  of  God ;  by  which  we  mean  that  he  was  created  per- 
fectly good,  wise,  just,  holy,  hap^y,  and  lord  of  all  other  creatures.. .  Con- 
cerning this  image  of  God,  in  which  man  was  at  first  created,  more  will 
be  said  a  little  further  on. 


n.      For  WHAT  END   DID    GOD   CREATE    MaN  ? 

To  this  the  catechism  answers :  "  That  he  might  rightly  know  God  his 
Creator,  heartily  love  him,  and  live  ivith  him  in  etetmal  happiness,  to  glo- 
rify and  praise  himJ^  The  glory  of ;  God  is,  therefore,  the  chief  and  ulti- 
mate" end  for  which  man  was  created.  It  wa&  for  this  purpose  that  God 
created  rationaland  intelligent  beings,  such  as  angels  and  men,  that  knowing 
him,  they  might  praise  him  forever.  Hence,  man  was  created  principally 
for  the  glory  of  God ;  that  is,  for  professing  and  calHng  upon  his  holy 
name,  for  praise  and  thanksgi^iug,  for  love  and  obedience,  which  consists 
in  a  proper  discharge  of  the  duties  which  we  owe  to  God  and  oui*  fellow- 
men.     For  the  glory  of  God  comprehends  all  these  things. 

Obj.  But  the  heavens,  and  earth,  and  other  creatures  are  also  said  to 
glorify  God.  Therefore  this  was  not  the  end  for  which  miin  was  created. 
Ans.  "\^Tien  creatures  destitute  of  reason  are  said  to  praise  and  glorify  God 
it  is  not  that  they  acknowledge  or  celebrate  his  praise,  but  because  they 
furnish  the  matter  and  occasion  of  glorifying  God,  which  belongs  properly 
to  intelligent  creatures.  Angels  and  men,  by  the  contemplation  of  these 
works  of  God,  discern  his  wisdom,  goodness,  and  power,  and  are  thus 
stirred  up  to  magnify  and  praise  his  name.  To  glorify  God,  therefore,  is 
the  work  of  creatures  possessed  of  reason  and  understanding,  and  if  there 
were  not  beings  of  this  description  to  discern  the  order  and  aiTangement 
which  is  manifest  in  nature,  unintelligent  creation  could  no  more  be  said  to 
praise  God  than  if  it  had  no  existence.  Hence,  we  are  to  regard  those 
declarations  in  the  book  of  the  Psalms,  in  which  the  heavens,  sea,  earth, 
&c.,  are  said  to  praise  God,  as  figurative  expressions,  in  which  the  inspired 
writer  attributes  to  things,  void  of  reason,  that  which  belongs  properly  to 
intelligent  creatures. 

2.  There  are  other  reasons  for  which  man  was  created,  subordinate  to 
the  glory  of  God.  His  knotcledge,  for  instance,  contributes  to  his  glory, 
in  as  much  as  he  cannot  be  glorified  if  he  is  not  known.     It  is,  moreover, 


THE   CREATION   OF   MAN.  29 

the  proper  work  of  man  to  know  and  glorify  God ;  for  eternal  life  consists 
in  this,  as  it  is  said :  "  This  is  eternal  life,  that  thej  might  know  thee, 
the  only  true  God."     (John  17.  3.) 

3.  The  happiness  and  blessedness  of  man,  which  consists  in  the  enjoy- 
ment of  God  and  heavenly  blessings,  is  subordinate  or  next  in  order  to  the 
knowledge  of  God;  for  his  goodness,  mercy,  and  power  are  manifest 
from  these. 

Obj.  But  the  felicity  and  happiness  of  man,  his  knowledge,  and  glori- 
fying of  God,  are  properties  or  conditions  with  and  in  which  he  was 
created ;  that  is,  they  are  a  part  of  the  image  of  God  and  of  the  proper 
form  of  man.  Therefore,  they  are  not  the  ends  for  which  man  was  creat- 
ed, and  belong  more  properly  to  the  first  question,  which  we  have  already 
considered,  than  to  this  second,  which  treats  of  the  end  of  our  creation. 
Ans.  They  are  a  part  of  the  proper  form  and  end  of  man,  but  in  a  differ- 
ent respect ;  for  God  made  man  such  a  being,  that,  being  blessed  and 
happy,  he  might  rightly  know  and  glorify  him  ;  and  he  created  him  for  this 
end,  that  he  might  henceforth  and  forever  be  known  and  praised  by  him, 
and  that  he  might  continually  communicate  himself  to  man.  Man  was, 
therefore,  created  happy,  knowing  God  aright,  and  glorifying  him,  which 
was  the  form  he  received  in  his  creation ;  and,  at  the  same  time,  he 
was  created  for  this  end  that  he  might  forever  remain  such.  It  is,  there- 
fore, correct  to  include  both  these  things  in  speaking  upon  this  subject ; 
because  man  was  created  such  a  being,  and  for  such  an  end.  The  first 
refers  to  the  question  2vhat,  in  respect  to  the  beginning ;  the  other,  to  the 
question /or  ivhat,  in  respect  to  his  continuance  and  perseverance  therein. 
So  in  Eph.  4.  24,  righteousness  and  true  holiness,  which  constitute  the 
form  and  very  being  of  the  new  man,  are  said  to  be  the  end  of  the  same. 
Nor  is  it  absurd  that  the  same  thing  should  be  declared  the  form  and  end 
in  a  different  respect ;  for  that  which  is  the  form  in  respect  to  the  creature, 
is  declared  the  end  in  respect  to  the  purpose  of  the  Creator. 

The  fourth  end,  for  which  man  was  created,  is  the  manifestation,  or 
declaration,  of  the  mercy  of  God  in  the  salvation  of  the  elect,  and  of  his 
justice  in  the  punishment  of  the  reprobate.  This  is  subordinate  to  the 
knowledge  and  enjoyment  of  God  ;  for  in  order  that  he  may  be  known  and 
communicate  himself  unto  us,  it  is  necessary  that  he  should  make  a  reve- 
lation of  himself. 

The  fifth  is  the  preservation  of  society  in  the  human  race,  which,  again, 
is  subordinate  to  the  manifestation  of  God ;  for  if  men  did  not  exist,  God 
could  not  have  those  to  whom  he  might  reveal  himself.  "  I  will  declare 
thy  name  vmto  my  brethren."     (Psalms  22.  23.) 

The  sixth,  is  a  mutual  participation  in  the  duties,  kindness,  and  benefits 
which  we  owe  to  each  other ;  which,  again,  contributes  to  the  preservation 
of  society ;  for  it  is  necessary  to  the  continuance  of  the  human  race,  that 
peace  and  mutual  intercom-se  exist  amongst  men. 

This  first  creation  of  man  is  to  be  carefully  compared  with  the  misery 
of  mankind,  and  with  our  departure  from  the  end  for  which  we  were 
created  ;  that  by  this  means,  also,  w^e  may  know  the  greatness  of  our 
misery.  For  our  knowledge  of  the  greatness  of  the  evil  into  which  we 
have  fallen,  will  be  in  the  same  degree  in  which  we  are  brought  to  appre- 
hend the  superior  excellence  of  the  good  which  we  have  lost.  This  brings 
us  to  consider  what  the  image  of  God  was,  in  which  man  was  created. 


30  THE  IMAGE  OF  GOD  IN  MAN. 

OF  THE  IMAGE  OF  GOD  IN  MAN. 

Concerning  this,  we  are  chiefly  to  enquire : 

I.     What  is  it,  and  what  are  the  parts  thereof? 
II.     To  what  extent  is  it  lost,  and  what  remains  in  man  f 
m.     How  may  it  he  restored? 

I.  What  is  it,  and  what  are  the  Parts  thereof  ? 

The  image  of  God  in  man,  is  a  mind  rightly  knowing  the  nature,  will, 
and  works  of  God ;  a  will  freely  obeying  God ;  and  a  correspondence  of 
aU  the  inclinations,  desires,  and  actions,  with  the  divine  will ;  in  a  word, 
it  is  the  spiritual  and  immortal  nature  of  the  soul,  and  the  purity  and 
integrity  of  the  whole  man ;  a  perfect  blessedness  and  joy,  together  with 
the  dignity  and  majesty  of  man,  in  which  he  excels  and  rules  over  all 
other  creatures. 

The  image  of  God,  therefore,  comprehends :  1.  The  spiritual  and  im- 
mortal substance  of  the  soul,  together  with  the  power  of  knowing  and 
willing.  2.  All  our  natural  notions  and  conceptions  of  God,  and  of  his 
will  and  works,  3.  Just  and  holy  actions,  inchnations,  and  vohtions, 
which  is  the  same  as  perfect  righteousness  and  holiness  in  the  will,  heart, 
and  external  actions.  4.  Felicity,  happiness,  and  glory,  with  the  greatest 
dehght  in  God,  connected,  at  the  same  time,  with  an  abundance  of  all 
good  things,  without  any  misery  or  corruption.  5.  The  dominion  of  man 
over  all  creatures,  fish,  fowls,  and  other  Hving  things.  In  all  these  re- 
spects, our  rational  nature  resembles,  in  some  degi-ee,  the  Creator ;  just  as 
the  image  resembles  the  archetype  ;  yet  we  can  never  be  equal  with  God. 
Paul  calls  the  image  of  God  "righteousness  and  true  holiness,"  (Eph.  4. 
24,)  because  these  constitute  the  principal  parts  of  it ;  yet  he  does  not 
exclude  wisdom  and  knowledge,  but  rather  presupposes  them  ;  for  no  one 
can  worship  God  if  he  does  not  know  him.  Neither  does  the  Apostle,  in 
this  passage,  exclude  happiness  and  glory ;  for  this,  according  to  the  order 
of  divine  justice,  follows  righteousness  and  true  hohnoss.  And  wherever 
righteousness  and  true  holiness  are  found,  there  is  an  absence  of  all  evil, 
whether  of  guilt  or  punishment.  This  righteousness  and  true  hoHness,  in 
which,  according  to  the  Apostle,  the  image  of  God  consists,  may  also  be 
taken  for  the  same  thing ;  or  they  may  be  so  distinguished,  that  righteous- 
ness may  be  considered  as  referring  to  such  outward  and  inward  actions 
and  motions  as  are  in  hannony  with  the  law  of  God,  and  a  mind  judging 
correctly  ;  whilst  holiness  may  be  understood  a^  referring  to  the  quahties 
of  these  actions,  &c. 

Obj.  Perfect  wisdom  and  righteoustiess  are  peculiar  to  God  alone,  nor 
is  there  any  creature  in  whom  they  are  found ;  for  the  wisdom  of  all 
creatures,  even  of  the  holy  angels,  may  and  does  increase.  How,  then, 
could  the  image  of  God  in  man  embrace  perfect  righteousness  and  wisdom  ? 
Ans.  That  which  is  here  called  perfect  wisdom,  does  not  mean  such  a 
wisdom  as  is  ignorant  of  nothing,  but  such  as  is  perfect  according  to  the 
being  in  whom  it  is  found,  or  which  is  such  as  the  Creator  designed  should 
be  in  the  creature,  and  which  is  sufficient  for  the  happiness  of  the  creature  ; 
as,  for  instance,  the  wisdom  and  fehcity  of  the  angels  is  perfect,  because 


X, 


^ 


THE  IMAGE  OF  GOD  IN  MAN.  31 

it  is  such  as  God  designed  and  willed ;  and  yet  something  may  be  contin- 
ually added  unto  it,  or  else  it  would  be  infinite.  So  man  was  perfectly 
righteous,  because  he  was  conformable  to  God  in  all  things  which  were  re- 
quired of  him ;  and  yet  he  was  not  equal  with  God,  nor  was  his  righteous- 
ness perfect  in  that  degree  in  which  God  is  righteous  ;  but  because  there 
was  nothing  wanting  to  that  perfection  in  which  God  created  him  ;  which  he 
desired  should  be  in  him ;  and  which  was  sufficient  for  the  happiness  of  the 
creature.  There  is,  therefore,  an  ambiguity  in  the  word  perfection.  And 
it  is  in  the  sense  just  explained,  that  man  is  said,  in  the  Scriptures,  to  be 
the  image  of  God,  or  that  he  was  made  after  his  likeness. 

When  Christ,  however,  is  called  the  image  of  God,  it  is  in  a  far  different 
sense,  which  is  evident:  1.  In  respect  to  his  divine  nature^  in  which  he 
is  the  image  of  the  eternal  Father,  being  co-eternal,  consubstantial,  and 
equal  mth  the  Father  in  essential  properties  and  works,  and  as  being  that 
person  through  whom  the  Father  reveals  himself,  in  creating  and  preserv- 
ing all  things,  but  especially  in  the  salvation  of  those  whom  he  has  chosen 
unto  everlasting  hfe.  And  he  is  called  the  image,  not  of  himself,  nor  of 
the  Holy  Ghost,  but  of  the  Father ;  because  he  is  eternally  begotten,  not 
of  himself,  nor  of  the  Holy  Ghost,  but  of  the  Father.  2.  In  respect  to 
his  human  nature^  in  which  he  is  the  image  of  God,  created  indeed,  yet 
transcending  infinitely  angels  and  men,  both  in  the  degree  and  number  of 
gifts,  such  as  wisdom,  justice,  power,  and  glory;  and,  at  the  same  time, 
resembling,  in  a  peculiar  manner,  the  Father,  in  doctrine,  virtues,  and 
actions,  as  he  himself  said  to  one  of  his  disciples,  "  He  that  hath  seen  me, 
hath  seen  the  Father."     (John  14:  9.) 

But  angels  and  men  are  said  to  be  the  image  of  God,  as  well  in  respect 
to  the  Son  and  Holy  Ghost,  as  in  respect  to  the  Father,  where  it  is  said, 
"  Let  us  make  man  in  our  image,  after  our  hkeness."  (Gen.  1 :  26.) 
This  is  not  to  be  understood,  however,  of  any  likeness  or  equality  of 
essence,  but  merely  of  certain  properties  which  have  a  resemblance  to  the 
Godhead,  not  in  degree  or  essence,  but  in  kind  and  imitation  ;  for  there 
are  some  things  in  angels  and  men  which  bear  a  certain  analogy  and  cor- 
respondence with  what  we  find  in  God,  who  comprehends,  in  himself,  all 
that  is  truly  good.  Those  things,  on  the  other  hand,  concerning  the  image 
of  God  in  man,  which  were  formerly  discussed,  and  denied  by  the  Anthro- 
pomorphites,  and  recently  by  Osiander,  may  be  found  in  Ursini  Vol.  I. 
pages  154,  155. 

n.      To  WHAT  EXTENT  IS  IT  LoST,  AND  WHAT  REMAINS  IN  MaN  ? 

Such,  now,  was  the  image  of  God  in  which  man  was  originally  created, 
and  which  was  apparent  in  him  before  the  fall.  But  after  the  fall,  man 
lost  this  glorious  image  of  God,  on  account  of  sin,  and  became  transformed 
into  the  hateful  image  of  satan.  There  were,  however,  some  remains  and 
sparks  of  the  image  of  God  still  left  in  man,  after  his  fall,  and  which  even 
yet  continue  in  those  who  are  unreg^erated,  of  which  we  may  mention 
the  following:  1.  The  incorporeal,  rational,  and  immortal  substance  of 
the  soul,  together  with  its  powers,  of  which  we  would  merely  make  mention 
of  the  hberty  of  the  will,  so  that  whatever  man  wills,  he  wills  freely. 
2.  There  are,  in  the  understanding,  many  notions  and  conceptions  of  God, 
of  nature,  and  of  the  distinction  which  exists  between  things  proper  and 


32  THE  IMAGE  OF  GOD  IN  MAN. 

improper,  which  constitute  the  principles  of  the  arts  and  sciences. 
3.  There  are  some  traces  and  remains  of  moral  virtues,  and  some  abihty 
of  regulating  the  external  deportment  of  the  life.  4.  The  enjoyment  of 
many  temporal  blessings.  5.  A  certain  dominion  over  other  creatures. 
Man  did  not  -wholly  lose  his  dominion  over  the  various  creatures  which 
were  put  in  subjection  to  him ;  for  many  of  them  still  remain  subject  to 
him,  so  that  he  has  the  power  of  governing  and  using  them  for  his  own 
benefit.  These  vestiges  and  remains  of  the  image  of  God  in  man, 
although  they  are  greatly  obscured  and  marred  by  sin,  are,  nevertheless, 
still  preserved  in  us  to  a  certain  extent ;  and  that  for  these  ends  :  1.  That 
they  may  be  a  testimony  of  the  mercy  and  goodness  of  God  towards  us, 
unworthy  as  we  are.  2.  That  God  may  make  use  of  them  in  restoring 
his  image  in  us.     3.  That  the  wicked  may  be  without  excuse. 

But  those  things  which  we  have  lost  of  the  image  of  God  are  by  far  the 
greatest  and  most  important  benefits ;  of  which  we  may  mention  the  fol- 
lowing:  1.  The  true,  perfect,  and  saving  knowledge  of  God,  and  of  the 
divine  will.  2.  Correct  views  of  the  works  of  God,  together  with  hght 
and  knowledge  in  the  understanding ;  in  the  place  of  which  we  now  have 
ignorance,  blindness,  and  darkness.  3.  The  regulation  and  government  of 
all  the  inclinations,  desires,  and  actions  ;  and  a  conformity  with  the  law  of 
God  in  the  will,  heart,  and  external  parts ;  instead  of  which  there  is  now  a 
dreadful  disorder  and  depravity  of  the  inclinations  and  motions  of  the  heart 
and  will,  from  which  all  actual  sin  proceeds.  4.  True  and  perfect  domin- 
ion over  the  various  creatures  of  God ;  for  those  beasts  which  at  first 
feared  man,  now  oppose,  injure,  and  lie  in  wait  for  him ;  whilst  the  ground, 
which  was  cursed  for  his  sake,  brings  forth  thorns  and  briers.  5.  The 
right  of  using  those  things  which  God  granted,  not  to  his  enemies,  but  to 
his  children.  6.  The  happiness  of  this  and  of  a  future  fife  ;  in  the  place 
of  which  we  now  have  temporal  and  eternal  death,  with  every  conceivable 
calamity. 

Obj.  The  heathen  were  distinguished  for  many  virtues,  and  performed 
works  of  great  renown.  Therefore  it  would  seem  that  the  image  of  God 
was  not  destroyed  in  them.  Ans.  The  excellent  virtues  and  deeds  of  re- 
nown, which  are  found  among  heathen  nations,  belong,  indeed,  to  the 
vestiges  or  remains  of  the  image  of  God,  still  preserved  in  the  nature  of 
man ;  but  there  is  so  much  wanting,  to  constitute  that  true  and  perfect 
image  of  God,  which  was  at  first  apparent  in  man,  that  these  virtues  are 
only  certain  shadows  of  external  propriety,  without  the  obedience  of  the 
heart  to  God,  whom  they  neither  know  nor  worship.  Therefore,  these 
works  do  not  please  God,  since  they  do  not  proceed  from  a  proper  knowl- 
edge of  him,  and  are  not  done  with  the  intention  of  glorifying  him. 


III.    How  THE  Image  of  God  may  be  restored  in  us. 

The  restoration  of  this  image  of  God  in  man,  is  efiected  by  him  alone, 
who  first  conferred  it  upon  man ;  for  he  who  gives  life,  and  restores  it 
when  lost,  is  the  same  being.  God  the  Father,  restores  this  image 
through  the  Son ;  because  he  has  "  made  him  unto  us  wisdom,  righteous- 
ness, sanctification,  and  redemption."  (1  Cor.  1 :  30.)  The  Son,  through 
the  Holy  Spirit,  "  changes  us  into  the  same  image,  from  glory  unto  glory, 


THE  ORIGIN  OF  HUMAN  DEPRAVITY.  33 

as  by  the  Spirit  of  the  Lord."  (2  Cor.  3:18.)  And  the  Holy  Ghost 
carries  forward  and  completes  what  is  begun  by  the  Word,  and  the  use  of 
the  Sacraments.  "  The  gospel  is  the  power  of  God  unto  salvation." 
(Rom.  1 :  16.)  This  restoration,  however,  of  the  image  of  God  in  man,  is 
effected  in  such  a  manner,  that  it  is  only  begun,  in  tliis  life,  in  such  as 
beheve,  and  is  confirmed  and  carried  forward  in  them,  even  to  the  end  of 
life,  as  it  concerns  the  soul  —  but  as  it  concerns  the  whole  man,  it  will  be 
consummated  in  the  resurrection  of  the  body.  We  are,  therefore,  to  con- 
sider who  is  the  author^  and  ivhat  is  the  order,  and  manner  in  which  this 
restoration  is  effected  ? 


Question  7.     Whence,  then,  proceeds  this  depravity  of  human  nature  ? 

Answer.  From  the  fall  and  disobedience  of  our  first  parents,  Adam  and  Eve,  in 
Paradise  ;  hence"  our  nature  is  become  so  corrupt,  that  we  are  all  conceived  and 
born  in  sin. 

EXPOSITION. 

Here  we  are  to  take  into  consideration,  in  the  first  place,  the  fall  and 
first  sin  of  man,  from  which  the  depravity  of  Tiuman  nature  proceeds  ;  and 
secondly,  we  are  to  consider  the  subject  of  sin  in  general,  and  especially 
original  sin. 

OF  THE  FALL,  AND  FIRST  SIN  OF  MAN. 

Li  relation  to  this,  we  must  enquire  : 

I.  What  was  the  sin  of  our  first  parents  f 

II.  What  were  the  causes  of  it  ?  ^ 

III.  What  were  the  effects  of  it  f 

IV.  Why  Crod  permitted  it  f 

I.    What  was  the  Sin  of  our  first  Parents  ? 

The  faU,  or  first  sin  of  man,  was  the  disobedience  of  our  first  parents, 
Adam  and  Eve,  in  Paradise  ;  or  the  eating  of  the  forbidden  fruit :  "Of 
every  tree  in  the  garden  thou  mayest  freely  eat ;  but  of  the  tree  of  the 
knowledge  of  good  and  evil,  thou  shalt  not  eat  of  it ;  for  in  the  day  that 
thou  eatest  thereof,  thou  shalt  surely  die."  (Gen.  2: 16,  17.)  Man,  by 
the  instigation  of  the  devil,  violated  this  command  of  God ;  and  from  this, 
has  proceeded  our  depravity  and  misery. 

But  is  the  plucking  of  an  apple  such  a  great  and  heinous  offence  ?  It 
is  indeed  a  most  aggravated  offence ;  because  there  are  many  horrid  sins 
connected  with  it,  such  as :  1.  PHde,  ambition,  and  an  admiration  of 
self.  Man,  not  satisfied  with  his  own  dignity,  and  with  the  condition  in 
which  he  was  placed,  desired  to  be  equal  with  God.  This,  God  charged 
upon  him,  when  he  said,  "  Behold,  the  man  is  become  as  one  of  us,  to 
know  good  and  e\il."  (Gen.  3 :  22.)  2.  Unbelief ;  for  he  charged  a  lie 
upon  God,  who  had  said,  "  Thou  shalt  surely  die."  The  devil  denied  this, 
by  saying,  "Ye  shall  not  surely  die ;"  and  accused  God  of  envy,  saying, 
"But  God  doth  know  that  in  the  day  ye  eat  thereof,  then  your  eyes  shall 


34  THE  ORIGIN  OF  HUMAN  DEPRAVITY. 

be  opened,  and  je  shall  be  as  gods,  knowing  good  and  evil."  (Gen.  3  :  5.) 
Adam  believed  the  devil  rather  than  God,  and  ate  of  the  forbidden  fruit ; 
nor  did  he  beheve  that  any*  punishment  would  overtake  him.  But  not  to 
beheve  God,  and  to  beheve  the  devil,  is  to  regard  God  as  though  he  were 
no  God  —  yea,  it  is  to  substitute  the  de\il  in  the  place  of  God.  This  was 
a  sin  that  was  horrible  beyond  measure.  3.  Contemi^t  and  disobedience  to 
Gfod;  which  appears  in  the  fact  that  he  ate  of  the  fruit  contrary  to  the 
command  of  God.  4.  Ingratitude  for  benefits  received.  He  was  created 
m  the  image  of  God,  and  for  the  enjoyment  of  eternal  life ;  for  which 
benefit  he  made  this  return,  that  he  harkened  to  the  devil  more  than  to 
God.  5.  Unnaturalness^  and  the  want  of  love  to  posterity.  Miserable 
man  that  he  was  !  He  did  not  think  that  as  he  had  received  these  gifts  for 
himself  and  his  posterity,  so  he  would  also,  by  sinning,  lose  them  for  him- 
self and  his  posterity.  6.  Apostacy^  or  a  manifest  falling  away  from  God 
to  the  devil,  whom  he  beheved  and  obeyed,  rather  than  God  ;  and  whom 
he  set  up  in  the  place  of  God,  separating  himself  from  God.  He  did  not 
ask  of  God  those  things  which  he  was  to  receive  ;  but,  by  the  advice  of  the 
de\Tl,  he  wished  to  obtain  equality  with  God.  The  fall  of  man,  therefore, 
was  no  trifling,  nor  single  ofience ;  but  it  was  a  sin  manifold  and  horrible  in 
its  nature,  on  account  of  which  God  justly  rejected  him,  with  all  of  his 
posterity. 

Hence,  we  may  easily  retm-n  an  answer  to  the  objection :  No  just  judge 
inflicts  a  great  punishment  on  account  of  a  small  oflfence.  God  is  a  just 
judge.  Therefore,  he  ought  not  to  have  punished  so  severely,  in  our  first 
parents,  the  eating  of  an  apple.  Ans.  It  was  not,  however,  a  small  offence 
as  we  have  ah-eady  shown  ;  but  a  most  aggravated  sin  —  comprehending 
pride,  ingi^atitude,  apostacy,  &c.  Hence,  God  justly  inflicted  a  severe 
punishment,  on  account  of  this  act  of  disobedience.  And  if  it  be  still 
further  objected,  that  God  ought  to  have  spared  the  posterity  of  Adam, 
in  as  much  as  he  himself  has  declared,  "  The  son  shall  not  bear  the  iniquity 
of  the  father  ;"  (Ez.  18 :  20.)  we  would  reply,  that  this  is  true  only  where 
the  son  is  not  a  partaker  of  the  wickedness  of  the  father  ;  but  we  are  all 
partakers  of  the  sin  of  Adam. 

n.    "What  were  the  Causes  of  the  First  Sin  ? 

The  first  sin  of  man  had  its  origin,  not  in  God,  but  was  brought  about 
by  the  instigation  of  the  devil,  and  the  free  wiU  of  man.  The  devil  tempt- 
ed man  to  fall  away  from  God ;  and  man,  yielding  to  this  temptation, 
willmgly  separated  himself  from  God.  And  although  God  left  man  to 
himself  in  this  temptation,  yet  He  is  not  the  cause  of  the  fall,  the  sin,  or 
the  destruction  of  man ;  because,  in  this  desertion,  he  neither  designed, 
nor  accompHshed  any  of  these  things.  He  merely  put  man  upon  trial,  to 
show  that  he  is  entii-ely  unable  to  do,  or  to  retain  aught  that  is  good,  if  he 
is  not  preserved  and  conti'olled  by  the  Holy  Spirit ;  and  with  this,  his 
trial,  God,  in  his  juat  judgment,  permitted  the  sin  of  man  to  concur. 

The  wisdom  of  man  reasons  and  concludes  dififerently,  as  is  evident 
from  the  objection  which  we  often  hear :  He  who  withdraws,  in  the  time 
of  temptation,  that  grace,  ^vithout  which  it  is  not  possible  to  prevent  a  faU, 
is  the  cause  of  the  faU.  But  God  withdrew,  from  man,  his  grace,  in  the 
trial  through  which  he  was  called  to  pass,  so  that  man  could  not  but  fall. 


THE  ORIGIN  OF  HUMAN  DEPRAVITY.  35 

Therefore,  God  was  the  cause  of  the  fall  of  man.  Ans.  The  major  prop- 
osition is  true  only  of  him  who  withholds  grace,  when  he  is  obhgated  not 
to  withdraw  it ;  who  takes  it  from  him  who  is  desirous  of  it,  and  does  not 
wilfully  reject  it ;  and  who  withholds  it  out  of  malice.  But  it  is  not  true 
of  him  who  is  not  bound  to  preserve  the  grace  which  he  at  first  gave  ;  and 
who  does  not  withdraw  it  from  him  who  desires  it,  but  only  from  him  who 
is  willing  for  him  so  to  do,  and  who,  of  his  own  account,  rejects  the  grace 
that  is  proffered  him ;  and  who  does  not,  therefore,  withhold  it  because  he 
envies  the  sinner  righteousness  and  eternal  Hfe ;  but  that  he  may  make  a 
trial  of  him  to  whom  he  has  imparted  his  grace.  He  who  thus  forsakes 
any  one,  is  not  the  cause  of  sin,  even  though  it  necessarily  follows  this 
desertion  and  withdrawal  of  grace.  And  in  as  much  as  God  withheld  his 
grace  from  man  in  the  time  of  his  temptation,  not  in  the  first,  but  in  the 
last  manner  just  described,  he  is  not  the  cause  of  his  sin  and  destruction ; 
but  man  alone  is  guilty  for  wilfully  rejecting  the  grace  of  God. 

It  is  again  objected,  by  men  of  carnal  minds :  He  who  wills  to  tempt 
any  one,  when  he  certainly  knows  that  he  will  fall,  if  he  be  tempted,  wills 
the  sin  of  him  who  falls.  God  willed  that  man  should  be  tempted  by  the 
devil,  when  he  knew  that  he  would  certainly  fall ;  for  if  he  had  not  willed 
it,  man  could  not  have  been  tempted.  Therefore,  God  is  the  cause  of  the 
fall.  Ans.  We  deny  the  major,  if  it  be  understood  in  its  naked  and 
simple  form ;  for  he  is  not  the  cause  of  sin,  who  wills  that  he  who  may  fall 
should  be  tempted  for  the  pui-pose  of  being  put  upon  trial,  and  for  the 
manifestation  of  the  weakness  of  the  creatm-e,  which  was  the  sense  in 
which  God  tempted  man.  But  the  devil  tempting  man,  with  the  design 
that  he  might  sin,  and  separate  himself  from  God ;  and  man,  of  his  own 
free  will,  yielding  to  this  temptation,  in  opposition  to  the  command  of  God ; 
they  are  both  the  cause  of  sin,  of  which  we  shall  speak  more  hereafter. 

rH.    What  are  the  Effects  of  the  First  Sin  ? 

The  effects  of  the  first  sin  are  :  1.  Exposure  to  death,  and  the  priva- 
tion and  destruction  of  the  image  of  God  in  our  first  parents.  2.  Original 
sin  in  their  posterity,  which  includes  exposures  to  eternal  death,  and  a 
depravity  and  aversion  of  our  whole  nature  to  God.  3.  All  actual  sins, 
wluch  proceed  from  original  sin  ;  for  that  which  is  the  cause  of  a  cause,  is 
also  the  cause  of  the  effect.  The  first  sin  is  the  cause  of  original  sin,  and 
this  of  actual  sins.  4.  All  the  various  evils  which  are  inflicted  upon  men 
as  punishments  for  sin.  The  first  sin,  therefore,  is  the  cause  of  all  other 
sins,  and  of  the  punishments  which  are  inflicted  upon  the  children  of  men. 
But  whether  it  is  in  accordance  with  the  justice  of  God  to  punish  posterity 
for  the  sins  of  their  parents,  will  be  hereafter  explained,  when  we  come  to 
treat  the  subject  of  original  sin. 

IV.    Why  did  God  permit  Sin  ? 

God  had  the  power  of  preserving  man  from  falling,  if  he  had  willed  so 
to  do  ;  but  he  permitted  him  to  fall,  that  is,  he  did  not  grant  him  the  grace 
of  resisting  the  temptation  of  the  devil,  for  these  two  reasons :  First, 
that  he  might  furnish  an  exhibition  of  the  weakness  of  the  creature,  when 
left  to  himself,  and  not  preserved  in  original  righteousness  by  his  Creator ; 


} 


36  OP  Sm  IN  GENERAL. 

and  secondly,  that  by  this  occasion,  God  might  display  his  goodness,  mercy, 
and  grace,  in  saving,  through  Chiist,  all  them  that  believe ;  and  manifest 
his  justice  and  power  in  punishing  the  wicked  and  reprobate  for  their  sins, 
as  it  is  said,  "God  hath  concluded  them  all  in  unbehef,  that  he  might  have 
mercy  upon  all,  and  that  every  mouth  might  be  stopped."  "  What  if  God, 
willing  to  shew  his  wrath,  and  to  make  his  power  known,  endured  with 
much  long-suffering,  the  vessels  of  wrath  fitted  to  destruction ;  and  that 
he  might  make  known  the  riches  of  his  glory  on  the  vessels  of  mercy, 
which  he  had  afore  prepared  unto  glory."     (Rom.  11:  32  ;  9  :  22.) 

OF  SIN  IN  GENERAL. 

The  questions  which  ai*e  usually  discussed,  in  relation  to  sin  in  general, 

are  chiefly  the  following : 

I.  'From  what  does  it  appear  that  sin  is  in  the  world,  and  also  in  its  f 

n.  What  is  dn? 

m.  How  many  hinds  of  sin  are  there  f 

rV.  What  is  the  origin  of  sin,  or  the  causes  of  it  f 

V.  What  are  the  effects  of  sin  ? 

I.    Feom  -what  does  it  appear  that  Sin  is  in  the  World,  and  that 

IT  IS  also  in  us  ? 

That  sin  is  in  the  world,  and  also  in  us,  may  be  proven  by  a  variety  of 
arguments.  First,  God  declares  that  we  are  all  guilty  of  sin,  which  decla- 
ration ought  especially  to  be  beheved,  in  as  much  as  God  is  the  searcher 
of  the  heart,  and  an  eve-witness  to  all  our  actions.  (Gen.  6 :  5 ;  18 :  21. 
Jer.  17  :  9.  Rom.  1 :  21 ;  3  :  10  ;  7  :  18.  Ps.  14  &  53.  Isaiah  59.) 
Secondly,  the  law  of  God  recognizes  sin,  as  we  have  already  shown,  in 
our.  exposition  of  the  third  and  fifth  questions  of  the  Cateclnsm,  where 
these  declarations  of  the  law  were  referred  to :  "  By  the  law  is  the 
knowledge  of  sin."  "  The  law  worketh  wrath  ;  for  where  no  law  is,  there 
is  no  transgression."  "  The  law  entered  that  the  offence  might  abound." 
^'  I  had  not  known  sin,  but  by  the  law."  (Rom.  3  :  20 ;  4 :  15 ;  5  :  20 ; 
7:7.)  Tliirdly,  conscience  convinces,  and  convicts  us  of  sm ;  for  God 
even  apart  from  his  written  law,  has  preserved  in  us  certain  general  prin- 
ciples of  the  natm-al  law,  sufficient  to  accuse  and  condemn  us.  "  Because 
that  which  may  be  known  of  God  is  manifest  in  them."  "  For  when  the 
Gentiles,  which  have  not  the  law,  do  by  nature  the  things  contained  in  the 
law,  these  not  having  the  law,  are  a  law  unto  themselves ;  which  shew  the 
work  of  the  law  written  in  their  hearts,  their  consciences  also  bearing  wit- 
ness, and  their  thoughts,  the  meanwhile  accusing,  or  else  excusing,  one 
another."  (Rom.  1 :  19  ;  2  :  13-14.)  Fom-thly,  punishments  and  death 
to  which  all  men  are  subject ;  yea,  oui'  cemeteries,  grave-yards,  and  places 
of  execution,  are  aF  so  many  sei-mons  upon  the  evil  of  sin ;  because  God 
being  just  never  inflicts  punishment  upon  any  of  his  creatures  unless  it  be 
for  sin,  according  to  what  the  Scriptures  say :  "Death  passed  upon  all 
men,  for  that  all  have  sinned."  ''  The  wages  of  sin  is  death."  "  Cursed 
is  every  one  that  confirmeth  not  all  the  words  of  this  law,  to  do  them." 
(Rom.  5:  12  ;  6  :  23.     Deut.  27:  26.) 


WHAT  SIN  IS.  37 

The  benefit  of  this  question  is :  1.  That  we  may  have  matter  for  con- 
stant humiliation  and  penitence.  2.  That  we  may  turn  away  from,  and 
not  be  ensnared  by  the  errors  and  corruptions  of  the  Anabaptists  and  Lib- 
ertines, who  deny  that  they  have  any  sin,  in  contradiction  to  the  express 
declaration  of  the  word  of  God,  which  affirms  that,  "If  we  say  that  we 
have  no  sin  we  deceive  ourselves."  (John  1 :  8.)  And  also  in  contror 
diction  to  all  experience ;  for  they  themselves  frequently  do  many  things 
which  God  in  his  law  declares  to  be  sins,  but  which  they  affirm,  although 
most  falsely,  to  be  the  workings  of  the  Holy  Spirit.  They  also  hve  in 
misery,  being  subject  to  disease  and  death,  no  less  than  others,  which,  if 
they  were  not  sinners,  would  certainly  be  in  opposition  to  the  rule,  and  law. 
Where  there  is  no  sin,  there  death  is  not. 

Does  any  one  ask,  whether  we  may  not  also  obtain  a  knowledge  of  sin 
from  the  gospel,  since  the  gospel,  in  exhorting  us  to  seek  for  righteousness, 
not  in  ourselves,  but  out  of  ourselves  in  Christ,  declares  us  sinners  ?  We 
reply,  that  the  gospel  does  indeed  pronounce  us  sinners,  but  not  in  partic- 
ular as  the  law  does  ;  neither  does  it  avowedly  teach  what,  and  how  man- 
ifold sin  is,  what  it  deserves,  ^c,  which  is  the  proper  work  of  the  law; 
but  it  does  this  in  general  by  presupposing  w^hat  the  law  affirms,  just  as  an 
inferior  science  assumes  certain  principles  which  are  taken  from  another 
that  is  higher,  and  superior  to  it.  After  the  law  has  convinced  us  that  we 
are  sinners,  the  gospel  takes  this  principle  as  estabhshed,  and  concludes 
that  in  as  much  as  we  are  sinners  in  ourselves,  we  must,  therefore,  seek 
righteousness  out  of  ourselves,  in  Christ,  if  we  would  be  saved. 

We  may,  therefore,  conclude  from  these  five  considerations,  that  we  are 
all  sinners  in  the  sight  of  God:  From  the  testimony  of  God  himself — 
from  the  law  of  God  in  particular — from  the  gospel  in  general — from  the 
sense  of  conscience,  and  from  the  various  punishments  which  God,  being 
just,  would  not  inflict  upon  us,  if  we  had  not  sinned. 

n.    What  is  Sin? 

Sin  is  the  transgression  of  the  law,  or  whatever  is  in  opposition  thereto, 
whether  it  be  the  want  of  righteousness  (defectus),  or  an  inchnation,  or 
action  contrary  to  the  divine  law,  and  so  offending  God,  and  subjecting  the 
creature  to  his  eternal  wrath,  unless  forgiveness  be  obtained  for  the  sake 
of  the  Son  of  God,  our  Mediator.  Its  general  nature  is  a  want  of  right- 
eousness, or  an  inclination,  or  action  not  in  accordance  with  the  law  of 
God.  To  speak  more  properly,  however,  it  may  be  said  that  the  want  of 
righteousness  is  tliis  general  nature  of  sin,  whilst  inchnations  and  actions 
are  rather  the  matter  of  sin.  The  difference,  or  formal  character  of  sin, 
is  opposition  to  the  law,  which  the  Apostle  John  calls  the  transgression  of 
the  law.  The  property,  which  necessarily  attaches  itself  to  sin,  is  the  sin- 
ner's guiltiness,  which  is  a  desert  of  punishment,  temporal  and  eternal,  ac- 
cording to  the  order  of  divine  justice.  Sin  has,  therefore,  what  is  usually 
termed  a  double  form,  or  a  two-fold  nature,  which  may  be  said  to  consist 
in  opposition  to  the  law,  and  guilt ;  or  it  may  be  regarded  as  including  two 
sides,  the  former  of  which  is  opposition  to  the  law,  and  the  latter  desert 
of  punishment.  The  accidental  condition  of  sin  is  thus  expressed,  unless 
forgiveness  he  obtained,  ^c,  for  it  is  not  according  to  the  nature  of  sin, 
but  by  an  accident,  that  those  who  beheve  in  Christ  are  not  punished  with 


38  WHAT  SIN  IS. 

eternal  death ;  because  sin  is  not  imputed  to  them,  but  graciously  remitted 
for  Christ's  sake. 

This  want  of  righteousness,  which  is  comprehended  in  sin,  includes,  as 
it  respects  the  mind,  ignorance  and  doubt  with  regard  to  God  and  his  will; 
and  as  it  respects  the  heart,  it  includes  a  want  of  love  to  God  and  our 
neighbor,  a  want  of  dehght  in  God  and  an  ardent  desire  and  purpose  to  obey 
all  his  commandments ;  together  with  an  omission  of  such  actions  as  the 
law  of  God  requires  from  us.  Disordered  inclinations  consist  in  a  stub- 
bornness of  the  heart,  and  an  unwillingness  to  comply  with  the  law  of  God, 
and  the  judgment  of  the  mind,  as  it  respects  actions  which  ai-e  proper  and 
improper ;  together  with  a  depravity  and  propensity  of  nature  to  do  those 
things  which  God  forbids,  which  evil  is  called  eoneupiseence. 

That  this  want  of  righteousness  and  these  disordered  inclinations  are 
sins,  and  condemned  of  God,  may  be  proven :  First,  from  the  law  of  God, 
which  expressly  condemns  all  these  things,  when  it  declares,  "  Cursed  be 
he  that  confirmeth  not  all  the  words  of  this  law,  to  do  them";  and  "  Thou 
Shalt  not  covet."  (Deut.  27  :  26.  Ex.  20:  17.)  The  law  also  requires 
of  men  the  opposite  gifts  and  exercises,  such  as  perfect  knowledge  and  love 
to  God  and  our  neighbor,  saying:  "Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  &c."  "  This  is  hfe  eternal,  that  they  might  know  thee 
the  only  true  God,  &c."  "  Thou  shalt  have  no 'other  gods  before  me." 
(Deut.  6  :  5.  John  17  :  3.  Ex.  20 :  3.)  Secondly,  the  same  thing  is 
proven  by  the  many  testimonies  of  Scripture  which  condemn  and  speak  of 
these  evHs  as  sins,  as  when  it  is  said :  "  Every  imagination  of  the  thoughts 
of  man's  heart  was  only  evil  continually."  "  The  heart  is  deceitful  above 
all  things  and  desperately  wicked."  "  I  had  not  known  lust,  (that  is,  I 
had  not  known  it  to  be  sin,)  except  the  law  had  said,  Thou  shalt  not  covet." 
(Gen.  6  :  8.  Jer.  17  :  9.  Rom.  7  :  7.)  See  also  John  3:5.  1  Cor. 
2  :  14  ;  15  :  28.  Thirdly,  by  the  punishment  and  death  of  infants,  who, 
although  they  neither  do  good,  nor  evil,  and  sin  not  after  the  similitude  of 
Adam's  transgression,  nevertheless  have  sin,  on  account  of  which  death 
reigns  in  them.  This  is  that  ignorance  of  and  aversion  to  God  of  which  we 
have  already  spoken. 

Obj.  1.  That  which  we  do  not  will,  as  well  as  that  which  we  cannot 
avoid,  is  no  sin.  But  we  do  not  will  this  want  of  righteousness,  neither 
can  we  prevent  disordered  inchnations  from  arising  within  us.  Therefore, 
they  are  no  sins.  Ans.  The  major  proposition  is  true  in  a  civil  court,  but 
not  in  the  judgment  of  God,  before  whom  whatever  is  in  opposition  to  his 
law,  whether  it  can  be  avoided  or  not,  is  sin,  and  as  such  deserves  pun- 
ishment. The  Scriptures  clearly  teach  these  two  things,  that  the  wisdom 
of  the  flesh  cannot  be  subject  to  the  law  of  God,  and  that  all  those  who 
are  not  subject  thereto,  stand  exposed  to  the  curse  of  the  law. 

Obj.  2.  Nature  is  good.  Our  inclinations  and  desires  are  natural. 
Therefore,  they  are  good.  Ans.  Nature  is,  indeed,  good,  if  we  look  upon 
it  as  it  came  from  the  hands  of  God,  and  before  it  became  corrupted  by 
sin ;  for  all  things  which  God  made,  he  declared  to  be  vefy  good.  (Gen. 
1 :  31.)  And  even  now,  nature  is  good  as  to  its  substance,  and  as  it  was 
made  of  God ;  but  not  as  to  its  quahties,  and  as  it  has  become  corrupted. 

Obj.  3.  Punishments  are  no  sins.  Disordered  inclinations  and  a  want 
of  righteousness  are  punishments  of  the  first  sin  of  man.  Therefore,  they 
are  no  sins.     Ans.  The  major  proposition  is  true  in  a  civil  court,  but  not 


ORIGINAL   SIN.  39 

in  the  judgment  of  God,  who  often  punishes  sin  with  sin,  as  the  Apostle 
Paul  most  clearly  shows  in  Rom.  1 :  27 ;  2  Thess.  4 :  11.  God  has  power 
also  to  deprive  his  creatures  of  his  spirit,  which  power  none  of  his  creat- 
ures possess. 

ni.      How  MANY  KINDS   OF   SiN  ARE   THERE? 

There  are  five  principal  divisions  of  sin.  The  first  is  that  of  original 
and  actual  sua.     This  distuiction  is  taught  in  Rom.  5 :  14 ;  7 :  20  ;  9:  11. 

Original  Sin. 

Original  sin  is  the  guilt  of  the  whole  human  race,  on  account  of  the  fall 
of  our  first  parents.  It  consists  in  a  want  of  the  knowledge  of  God  and 
of  his  will  in  the  mind,  and  of  an  inclination  to  obey  God  with  the  heart 
and  will ;  in  the  place  of  which  there  is  an  inclination  to  those  things 
which  the  law  of  God  forbids,  and  an  aversion  to  those  things  which  it 
commands,  resulting  from  the  fall  of  our  first  parents,  Adam  and  Eve,  and 
from  them  made  to  pass  over  into  all  their  posterity,  thus  corrupting  our 
whole  nature,  so  that  all,  on  account  of  this  depravity,  are  subject  to  the 
eternal  wrath  of  God ;  nor  can  we  do  anything  pleasing  to  hun,  unless 
forgiveness  be  obtained  for  the  sake  of  the  Son  of  God,  our  Mediator,  and 
the  Holy  Ghost  renew  our  nature.  Of  this  kind  of  sin  it  is  said,  "Death 
reigned  even  over  them  that  had  not  sinned  after  the  similitude  of  Adam's 
transgression."  "  In  sin  did  my  mother  conceive  me."  (Rom.  5 :  14. 
Ps.  51 :  7.)  Original  sin  comprehends,  therefore,  these  two  things :  ex- 
posure to  eternal  condemnation  on  account  of  the  fall  of  our  first  parents, 
and  a  depravity  of  our  entire  nature  since  the  fall.  Paul  includes  both, 
when  he  says  :  "  By  one  man  sin  entered  into  the  world,  and  death  by  sin, 
and  so  death  passed  upon  all,  for  that  all  have  sinned."  (Rom.  5  :  12.) 
The  same  thing  is  expressed,  although  somewhat  more  obscurely,  in  the 
common  definition  of  original  sin  which  is  generally  attributed  to  Anselm : 
"  Original  sin  is  a  want  of  original  righteousness  which  ought  to  he  in  ?^s." 
Original  righteousness  was  not  only  a  conformity  of  our  nature  with  the 
law  of  God,  but  it  also  included  divine  acceptance  and  approbation.  In 
the  place  of  this  conformity  with  the  divine  law,  we  now  have  depravity ; 
and  in  the  place  of  this  approbation,  we  have  the  displeasure  of  God, 
which  has  followed  in  consequence  of  the  fall.  The  same  thing  is  true  of 
that  definition  of  Hugo  :  "  Original  sin  is  that  which  we  inherit  from  our 
hirth^  through  ignorance  in  the  understanding^  and  concupiscence  hi  the 
fleshy 

In  opposition  to  this  doctrine  of  ori^ial  sin,  the  Pelagians  formerly 
behoved,  and  taught,  as  the  Anabaptists  do  at  this  day,  that  there  is  no 
original  sin — that  posterity  are  not  guilty  on  account  of  the  fall  of  our 
first  parents,  and  that  sin  is  not  derived  from  them  by  propagation ;  but 
that  every  one  sins,  and  contracts  guilt  only  by  imitating  the  bad  examples 
of  others.  Augustin  refuted  these  Pelagians  in  many  books.  There  are 
others,  who  admit  that  we  are  all  guilty  on  account  of  the  fall  of  our  first 
parents,  but  deny  that  we  are  born  with  such  depravity  as  that  which  de- 
serves condemnation ;  for  the  want  of  righteousness,  and  the  propensity  to 
evil  which  we  all  have  by  nature,  thej-  contend,  cannot  be  regarded  as  sins. 


40  ORIGINAL   SIN. 

We  must  hold,  and  maintain,  in  opposition  to  all  these  heretics,  these  four 
propositions:  1.  That  the  whole  human  race  is  subject  to  the  eternal  wrath 
of  God  on  account  of  the  disobedience  of  our  first  parents,  Adam  and  Eve. 
2.  That  we  are  also,  even  from  the  moment  of  our  birth,  destitute  of 
righteousness,  and  have  inclinations  contrary  to  the  law  of  God.  3.  That 
this  want  of  righteousness,  and  these  inchnations  with  which  we  are  bom, 
are  sins,  and  deserve  the  eternal  wrath  of  God.  4.  That  these  evils  are 
derived  and  contracted,  not  only  bj  imitation,  but  by  the  propagation  of 
the  corrupt  nature  which  we  have  all,  Christ  excepted,  derived  from  our 
first  parents. 

The  first,  second,  and  third  propositions  have  been  already  suflBciently 
demonstrated  ;  the  fourth  is  proven : 

First^  by  the  testimony  of  Scripture.  "  We  are  all  by  nature  the  chil- 
dren of  wrath  even  as  others.''  "By  the  offence  of  one,  judgment  came 
upon  all  men  to  condemnation."  "  By  one  man's  disobedience  many  were 
made  sinners."  "  Who  can  bring  a  clean  thing  out  of  an  unclean  ?"  "  I 
was  born  in  iniquity."  "  Except  a  man  be  born  of  water  and  of  the  Spirit, 
he  cannot  enter  into  the  kingdom  of  God."  (Eph.  2 :  3.  Rom.  5 :  6, 
19.     Job  14  :  4.     Ps.  51 :  7.     John  3  :  5.)  ^ 

Secondly^  infants  die,  and  are  to  be  baptized.  Therefore  they  must 
have  sin.  But  they  cannot  sin  by  imitation.  It  remains,  therefore,  that 
it  must  be  born  in  them,  according  as  it  is  said :  "  Thou  wast  called  a  trans- 
gressor from  the  womb."  "  The  heart  of  man  is  evil  from  his  youth." 
(Is.  48:  8.  Gen.  8:  21.)  Ambrose  says:  "  Who  is  just  before  God, 
when  an  infant  hut  a  day  old  cannot  he  free  from  sinf^ 

Thirdly^  everything  that  is  born  has  the  nature  of  that  from  which  it 
has  proceeded,  as  it  respects  the  substance,  and  accidents  of  the  species  to 
which  it  belongs.  But  we  are  all  born  of  corrupt  and  sinful  parents ; 
therefore  we  all,  by  our  birth,  inherit,  or  become,  partakers  of  their  cor- 
ruption and  guilt. 

Fourthly,  by  the  death  of  Christ,  who  is  the  second  Adam,  we  obtain  a 
twofold  grace  :  we  mean  justification  and  regeneration.  It  follows,  there- 
fore, that  we  must  all  have  derived  from  the  first  Adam  the  twofold  evil 
of  guilt  and  corruption  of  nature,  otherwise  there  had  been  no  necessity 
for  a  twofold  grace  and  remedy. 

Obj.  1.  If  original  sin  be  transmitted  from  parents  to  their  offspring,  it 
must  be  either  through  the  body,  or  through  the  soul.  But  it  cannot  be 
through  the  body,  because  it  is  destitute  of  reason.  Nor  can  it  be  through 
the  soul,  because  this  is  not  produced  by  transmission,  or  derived  from  the 
soul  of  the  parent,  since  it  is  a  substance  which  is  spiritual  and  indivisible  ; 
nor  is  it  created  corrupt,  since  God  is  not  the  author  of  sin.  Therefore, 
original  sin  is  certainly  not  transmitted  by  nature.  Ans.  We  deny  the 
minor  proposition ;  because  the  soul,  although  created  pure  and  holy  by 
God,  may  nevertheless  contract  corruption  from  the  body  into  which  it  is 
infused,  even  though  it  be  destitute  of  reason.  Nor  is  it  absurd  to  say 
that  the  corrupt  constitution  of  the  body,  with  its  propensity  to  evil,  is  an 
unfit  instrument  for  the  good  actions  of  the  soul,  and  that  the  soul,  not 
established  in  righteousness,  may  become  polluted,  and  so  fall  from  its  own 
integrity,  so  soon  as  it  becomes  united  with  the  body.  We  also  deny  the 
consequence  of  the  above  syllogism,  for  the  reason  that  the  parts  which  are 
enumerated  in  the  first  proposition  are  not  properly  expressed.     Original 


ORIGINAL   SIN.  41 

sin  is  neither  transmitted  through  the  body,  nor  through  the  soul,  but 
through  the  transgression  of  our  first  parents ;  on  account  of  which,  God, 
even  whilst  he  creates  the  soul,  at  the  same  time  deprives  it  of  original 
righteousness,  and  such  other  gifts  as  he  conferred  upon  our  first  parents 
upon  the  condition  that  they  should  transmit  them  to,  or  lose  them  for, 
their  posterity,  according  as  they  themselves  should  retain  or  lose  them. 
Nor  is  God,  by  this  act,  unjust,  or  the  cause  of  sin  ;  for  this  want  of  right- 
eousness in  respect  to  God,  who  inflicts  it  on  account  of  the  disobedience 
of  our  first  parents,  is  no  sin,  but  a  most  just  punishment ;  although,  in 
respect  to  our  first  parents,  who  drew  it  upon  themselves  and  their  pos- 
terity, it  is  a  sin.  The  fallacy  of  the  above  argument  will  now  be  appa- 
rent if  we  state  more  fully  the  major  proposition :  original  sin  is  transmit- 
ted to  posterity/  either  through  the  bodg,  or  through  the  soul,  or  through  the 
transgression  of  our  first  parents,  and  the  desert  of  this  want  of  righteous- 
ness. For  just  as  original  sin  came  to  exist  in  our  first  parents  on  account 
of  their  transgression,  so  it  is  transmitted  to  posterity  on  account  of  the 
same.  This  is  not  that  small  chink,  or  ummportant  subject,  about  which 
the  schoolmen  disputed  so  warmly,  whether  the  soul  be  transmitted  from 
our  parents  by  generation,  and  whether  it  becomes  polluted  by  its  connec- 
tion with  the  body ;  but  it  is  that  wide  gate  through  which  original  sin 
flows  violently  and  infects  our  nature,  as  Paul  testifies  when  he  says  :  "By 
one  man's  disobedience  many  were  made  sinners.     (Rom.  5  :  19.) 

To  this  it  is  objected :  The  want  of  original  righteousness  is  sin.  God 
has  inflicted  this,  by  creating  in  us  a  soul  destitute  of  those  gifts  which  he 
would  have  conferred  upon  Adam  had  he  not  sinned.  Therefore  he  is  the 
author  of  sin.  Ans.  There  is  in  the  minor  proposition  a  fallacy  of  acci- 
dent. This  want  of  righteousness  is  sin  in  respect  to  Adam  and  us,  since 
by  his,  and  our  fault  we  have  drawn  it  upon  ourselves,  and  now  eagerly 
receive  it.  That  the  creature  should  be  destitute  of  righteousness  and  of 
conformity  to  God,  is  repugnant  to  the  law,  and  is  sin.  But  in  respect  to 
God,  it  is  a  most  just  punishment  of  disobedience  ;  which  punishment  is  in 
harmony  with  the  nature  and  law  of  God. 

It  is  further  objected :  God  ought  not  to  punish  the  transgression  of 
Adam  with  such  a  punishment  as  that  which  he  knew  would  result  in  the 
destruction  of  the  whole  nature  of  man.  Ans.  God's  justice  must  be  sat- 
isfied, even  if  the  whole  world  should  perish.  It,  moreover,  behooved  him 
to  avenge  in  this  manner  the  obstinacy  of  man,  from  regard  to  his  extreme 
justice  and  truth.  An  ofience  committed  against  the  highest  good,  de- 
serves the  most  extreme  punishment,  which  consists  in  the  eternal  destruc- 
tion of  the  creature ;  for  God  has  said  "  Thou  shalt  surely  die."  It  is, 
therefore,  of  his  mercy  that  he  should  rescue  any  from  this  general  ruin, 
and  save  them  through  Christ. 

Obj.  2.  It  is  natural  that  we  should  desire  objects ;  therefore  these  de- 
sires are  no  sins.  Ans.  Such  desires  as  are  directed  upon  proper  objects, 
and  which  God  has  excited  and  ordained,  are  no  sins.  But  such  as  are 
inordinate,  and  contrary  to  the  law,  are  sins.  For  to  desire  is  not  of  itself 
sinful,  inasmuch  as  it  of  itself  is  good,  because  it  is  natural ;  but  to  desire 
contrary  to  the  law  is  sin. 

Obj.  3.  Original  sin  is  removed,  as  far  as  it  respects  the  saints  ;  there- 
fore they  cannot  transmit  it  to  their  ofispring.     Ans.  The  godly  are  indeed 


42  ORIGINAL   SIX. 

delivered  from  original  sin  as  it  respects  the  guilt  thereof,  which  is  remit- 
ted unto  them  through  Christ ;  but  in  as  far  as  it  respects  its  formal  char- 
acter and  essence,  —  that  is,  as  an  evil  opposing  itself  to  the  law  of  God, 
— it  remains.  And  although  those  to  whom  sin  is  remitted  are  at  the 
same  time  regenerated  by  the  Holy  Ghost,  yet  this  renewal  of  their  nature 
is  not  perfect  in  this  life  ;  therefore  they  transmit  the  corrupt  nature  which 
they  themselves  have  to  their  posterity. 

To  this  it  is  objected :  That  which  the  parents  do  not  possess,  they  can- 
not transmit  to  their  posterity.  The  guilt  of  original  sin  is  taken  away 
from  all  those  parents  who  have  been  regenerated.  Therefore,  at  least, 
guilt  cannot  be  transmitted.  Ans.  The  major  is  to  be  distinguished.  Pa- 
rents do  not  transmit  to  their  children  that  which  they  have  not  by  nature  ; 
for  they  are  freed  from  the  guilt  of  sin,  not  by  nature,  but  by  the  grace 
of  Christ.  It  is  for  this  reason  that  they  do  not  transmit  to  their  posterity, 
by  nature,  the  righteousness  which  is  imputed  unto  them  by  grace ;  but 
they  transmit  the  corruption  and  condemnation  to  which  they  are  by  nature 
subject.  And  the  reason  why  they  transmit  their  guilt,  and  not  their 
righteousness,  is  this :  their  children  are  born,  not  according  to  grace,  but 
according  to  natui'e.  Nor  are  we  to  conceive  of  grace  and  justification 
as  restricted,  and  transmitted  by  carnal  propagation,  but  by  the  most  free 
election  of  God.  Jacob  and  Esau  are  examples  of  this,  &c.  Augustin 
illustrates  this  by  two  forcible  comparisons.  The  one  is  that  of  the  grains 
of  wheat,  which,  although  they  are  sown  after  having  been  separated  from 
their  stalk,  chaff,  beard,  and  ear,  by  threshing,  still  spring  out  of  the  earth 
again,  with  all  these.  This  comes  to  pass  because  the  threshing  and  clean- 
ing are  not  natural  to  the  grain,  but  are  the  work  of  human  industry.  The 
other  is  that  of  a  circumcised  father,  who,  although  he  himself  has  no 
foreskin,  yet  begets  a  son  with  one  ;  and  this  also  happens  because  circum- 
cision was  not  upon  the  father  by  nature,  but  by  the  covenant. 

Obj.  4.  If  the  root  or  tree  be  holy,  the  branches  are  also  holy  ;  there- 
fore the  children  of  those  that  are  holy  are  also  holy,  and  free  from  original 
sin.  (Rom.  11 :  16.)  Ans.  There  is  here  an  incorrectness  in  the  use  of 
terms  that  are  ambiguous  in  their  signification ;  for  holiness,  as  it  is  here 
used,  does  not  signify  freedom  from  sin,  or  purity  of  heart,  but  that 
dignity  and  privilege  pecuhar  to  the  posterity  of  Abraham ;  because  God, 
on  account  of  the  covenant  which  he  made  with  Abraham,  promised  that 
he  would  at  all  times  dispose  some  of  his  seed  to  do  his  will,  and  would 
grant  unto  them  true  inwai'd  holiness ;  and  also  because  they  had  obtained 
a  right  and  title  to  his  church. 

Obj.  5.  But  the  children  of  believers  are  holy,  according  to  the  declara- 
tion of  St.  Paul,  1  Cor.  7 :  14.  Therefore  they  have  no  original  sin. 
Ans.  This  is  an  incorrect  conclusion,  drawn  from  a  perversion  of  the  figure 
of  speech  that  is  here  employed :  for  when  it  is  said  they  are  holy,  it  does 
not  mean  that  all  the  children  of  the  faithful  are  regenerated,  or  that  they 
obtain  holiness  by  carnal  propagation ;  for  it  is  said,  in  Rom.  9 :  11,  13, 
of  Jacob  and  Esau,  that  the  one  was  loved  and  the  other  was  hated  before 
they  were  bom,  or  h\d  done  good  or  evil ;  but  it  means  that  the  children 
of  the  godly  are  holy  as  it  respects  the  external  fellowship  of  the  church 
— that  they  are  considered  citizens  and  member  thereof,  and  as  being  in- 
cluded in  the  number  of  those  who  are  called,  and  sanctified,  unless  when 


ORIGINAL   SIN.  43 

they  come  to  years  of  maturity  they  bear  testimony  against  themselves  by 
their  impiety  and  unbelief,  and  so  declare  that  they  have  forfeited  all  their 
rights  and  privileges. 

Obj.  0.  If  sin  be  transmitted  to  posterity  by  natural  generation,  then 
those  who  will  hve  at  the  latest  period  of  the  history  of  the  human  race 
will  have  to  bear  the  sins  of  all  the  previous  generations,  whilst  those  who 
lived  before  them  will  have  borne  the  sins  of  only  a  portion  of  their  ances- 
try ;  consequently  those  who  will  live  last  upon  the  earth  will  be  the  most 
miserable,  wliich  is  absurd  and  inconsistent  with  the  justice  of  God.  Ans. 
It  would  not  be  absurd,  even  if  God  were  to  desert,  and  punish  more  heavily, 
the  last  of  our  race  :  for  the  greater  the  number  of  sins  that  are  commii>- 
ted,  and  treasured  up  by  the  human  race,  the  more  fiercely  does  his  anger 
burn,  and  the  more  aggravated  are  the  punishments  which  he  inflicts  upon 
men,  according  to  what  is  written :  "  The  iniquity  of  the  Amorites  is  not 
yet  full."  "  That  upon  you  may  come  all  the  righteous  blood  shed  upon 
the  earth,  from  the  blood  of  righteous  Abel  unto  the  blood  of  Zacharias," 
&c.  (Gen.  15  :  16.  Matt.  22  :  35.)  We  may  also  reply,  that  although 
God  in  his  justice  permits  original  sin,  or  the  corruption  and  guilt  of  our 
nature,  to  pass  upon  aU  the  posterity  of  Adam,  yet  he,  at  the  same  time, 
of  his  mercy,  sets  bounds  to  this  sin,  that  posterity  may  not  always  suffer 
punishment  for  the  actual  transgi-ession  of  their  ancestors,  nor  imitate 
them ;  and  that  the  children  of  -wicked  parents  may  not  be  evil,  or  worse 
and  more  miserable  than  their  parents. 

Obj.  7.  But  it  is  said,  Ez.  18 :  20,  that  the  son  shall  not  bear  the 
iniquity  of  the  father ;  therefore  it  is  unjust  that  posterity  should  endure 
punishment  for  the  sin  of  Adam.  Ans.  The  son  shall  not,  indeed,  bear 
the  iniquity  of  the  father,  nor  make  satisfaction  for  his  transgression,  if  he 
does  not  approve  of  it,  nor  imitate  it,  but  condemns  and  avoids  it.  But 
we  justly  suffer  on  account  of  the  sin  of  Adam:  1.  Because  all  of  us 
approve  of,  and  follow  his  transgression.  2.  Because  the  offence  of  Adam 
is  also  ours ;  for  we  were  all  in  Adam  when  he  sinned,  as  the  Apostle  tes- 
tifies :  "  We  have  all  sinned  in  him."  (Rom.  5 :  12.)  3.  Because  the 
entire  nature  of  Adam  became  guilty ;  and  as  we  have  proceeded  from  liis 
very  substance, — being,  as  it  were,  a  part  of  him,  —  we  must  also  neces- 
sarily be  guilty  ourselves.  4.  Because  Adam  had  received  the  gifts  of 
God  upon  the  condition  that  he  would  also  impart  them  unto  us,  if  he  re- 
tained them ;  or  lose  them  for  us  also,  if  he  lost  them.  Hence  it  is,  that 
when  Adam  lost  these  gifts,  he  did  not  merely  lose  them  for  himself,  but 
also  for  all  his  posterity. 

Obj.  8.  All  sin  imphes  an  exercise  of  the  will.  But  infants  are  not 
capable  of  such  an  exercise  of  the  will  as  is  necessary,  in  order  to  the 
commission  of  sin.  Therefore  they  cannot  be  said  to  commit  sin.  Ans. 
The  whole  argument  is  conceded,  as  far  as  it  has  respect  to  actual  sin,  but 
not  as  it  relates  to  original  sin,  which  consists  in  the  depravity  of  our  na- 
ture. Again,  we  deny  what  is  affirmed  in  the  minor  proposition,  because 
infants  are  not  destitute  of  the  power  of  wilhng ;  for  although  they  may 
not  be  able  to  will  sin  as  something  that  is  actually  done,  yet  they  do  will 
in  inclination. 

Obj.  9.  The  corruption  and  evils  of  our  nature  rather  deserve  pity 
than  censure  and  punishment.  Aristotle  himself  declares :  "  That  no  man 
censures  the  defects  ivhich  attach  themselves  to  our  nature.''^     Original  sin 


44  THE  SECOND  DIVISION  OP  SIN. 

is  a  defect  and  corruption  of  our  nature.  Therefore  it  does  not  deserve 
punishment.  Ans.  The  major  proposition  is  true  of  such  evils  as  are 
brought  upon  us,  not  by  our  negligence  or  wickedness,  as  if  any  one  should 
be  born  blind,  or  become  so  by  disease,  or  by  a  stroke  from  another.  Such 
an  one  would  indeed  deserve  to  be  pitied,  rather  than  upbraided.  But 
evils  which  we  have  all  wickedly  brought  upon  ourselves,  as  is  the  case 
with  original  sin,  are  justly  deserving  of  censure,  as  Aristotle  also  testifies, 
when  he  adds:  "But  every  one  finds  fault  with  such  an  one  as  becomes 
blind  by  excess  of  winCy  or  any  other  wicked  action,^ ^  So  much  concerning 
original  sin. 

Of  Actual  Sin,  and  the  remaining  distinctions  of  Sin,  with  its  causes  and 


Actual  sin  includes  all  those  actions  which  are  opposed  to  the  law  of 
God,  whether  they  be  such  as  have  respect  to  the  understanding,  will,  and 
heart,  or  to  the  external  deportment  of  our  lives,  as  to  think,  to  will,  to 
follow,  and  to  do  that  which  is  evil ;  and  an  omission  of  those  things  which 
the  law  of  God  commands,  as  to  be  ignorant  of,  not  to  will,  to  shun  and 
omit  that  which  is  good.  The  division  of  sin  into  sins  of  commission  and 
omission   is  properly  in  place  here. 

The  second  division  of  sin.  This  distinction  has  respect  to  sin  as  reign- 
ing, and  not  reigning.  By  reigning  sin  we  understand  that  form  of  sin 
to  which  the  sinner  makes  no  resistance  through  the  grace  of  the  Holy 
Spirit.  He  is  therefore  exposed  to  everlasting  death,  unless  he  repent  and 
obtain  forgiveness  through  Christ.  Or  it  includes  every  sin  which  is  not 
deplored,  and  to  which  the  grace  of  the  Holy  Spirit  makes  no  resistance, 
and  on  account  of  which  he  in  whom  it  reigns  is  exposed  to  everlasting 
punishment,  not  only  according  to  the  order  of  divine  justice,  but  also 
according  to  the  nature  of  the  thing  itself.  The  following  passages  of 
Scripture  refer  to  this  distinction  of  sin :  "  Let  not  sin  reign  in  your  mortal 
bodies."  "He  that  committeth  sin,"  that  is,  he  who  sins  habitually,  will- 
fully, and  with  delight,  "is  of  the  devil."  (Rom.  6:  12.  1  John  3:  8.) 
It  is  called  reigning  sin,  because  it  gratifies,  and  enslaves  those  who  are  the 
subjects  of  it,  and  also  because  it  holds  dominion  over  the  man  in  whom  it 
reigns,  and  exposes  him  to  eternal  condemnation.  All  the  sins  of  men  in 
their  unregenerate  state  are  of  this  character.  There  are  also  some  sins 
of  this  description  in  those  who  have  been  regenerated,  such  as  errors  in 
the  ground-work  of  faith,  and  such  offences  as  are  against  the  conscience, 
which,  unless  they  are  repented  of,  are  inconsistent  with  an  assurance  of 
the  forgiveness  of  sins,  and  true  christian  comfort.  That  those  who  are 
regenerate  may  be  guilty  of  sin  under  this  form,  the  lamentable  fall  of 
such  holy  men  as  Aaron  and  David  abundantly  testifies.  Those  objections 
which  are  commonly  brought  against  what  is  here  advanced,  may  be  found 
in  Ursini  vol.  1,  page  207. 

Sin  which  does  not  thus  reign,  is  that  which  the  sinner  resists  by  the 
grace  of  the  Holy  Spirit.  It  does  not,  therefore,  expose  him  to  eternal 
death,  because  he  has  repented  and  found  favor  through  Christ.  Such 
sins  are  disordered  inclinations  and  unholy  desires,  a  want  of  righteousness, 
and  many  sins  of  ignorance,  of  omission,  and  of  infirmity,  which  remain  in 
the  godly  as  long  as  they  continue  in  this  fife  ;  but  which  they,  nevertheless, 


THE   THIRD    DIVISION   OF    SIN.  45 

acknowledge,  deplore,  hate,  resist,  and  earnestly  pray  may  be  forgiven 
them  for  the  sake  of  Christ,  the  Mediator,  saymg,  for (/ive  us  our  debts. 
Hence  the  godly  retain  their  faith  and  consolation,  notwithstanding  they 
are  not  free  from  these  sins.  "If  we  say  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us."  "It  is  no  more  I  that  do  it,  but  sin 
that  dwelleth  in  me."  "There  is  no  condemnation  to  them  that  are  in 
Christ  Jesus,  who  walk  after  the  Spirit."  "Who  can  understand  his 
errors?  Cleanse  thou  me  from  secret  faults."  (1  Jolm  1:  8.  Rom.  7: 
18;   8:1.     Ps.  19:  13.) 

The  common  distinction  of  sin  into  mortal  and  venial  may  be  referred 
to  this  division.  For  although  every  sin  in  its  own  nature  is  mortal,  by 
which  we  mean,  that  it  deserves  eternal  death,  yet  reigning  sin  may  be 
properly  so  called,  inasmuch  as  he  who  perseveres  in  it  will  at  length  be 
overtaken  by  destruction.  But  it  becomes  venial  sm,  that  is,  it  does  not 
call  for  eternal  death,  when  it  does  not  reign  in  the  regenerate  who  resist 
it  by' the  grace  of  God ;  and  this  takes  place,  not  because  it  merits  pardon 
in  itself,  or  does  not  deserve  punishment,  but  because  it  is  freely  forgiven 
those  that  believe  on  account  of  the  satisfaction  of  Christ,  and  is  not 
imputed  to  them  unto  condemnation,  as  it  is  said:  "There  is  no  condem- 
nation to  them  that  are  in  Christ  Jesus."  (Rom.  8:1.)  When  thus 
understood,  the  distinction  of  mortal  and  venial  sin  may  be  retained ;  but 
not  when  it  is  understood  in  the  sense  in  which  the  Romish  priests  use  it, 
as  if  that  were  mortal  sin  which  deserves  eternal  death  on  account  of  its 
greatness,  and  that  venial  which  does  not  deserve  eternal  death  on  account 
of  its  smallness,  but  merely  some  temporal  punishment.  Hence  we  would 
prefer,  in  the  place  of  mortal  and  venial  sin,  the  distinction  which  w^e  have 
made  of  sin  into  reigning,  and  not  reigning,  and  that  for  the  following 
reasons:  1.  Because  the  terms  mortal  and  venial  are  ambiguous  and 
obscure.  All  sins  are  mortal  in  their  own  nature.  The  apostle  John  also 
calls  the  sin  against  the  Holy  Ghost  mortal,  or  unto  death.  2.  Because 
the  Scriptures  do  not  use  these  terms,  especially  venial  sin.  3.  Because 
of  the  errors  of  the  Papists,  who  call  those  sins  venial  which  are  small  and 
do  not  deserve  eternal  death,  whilst  the  Scriptures  declare :  "  Cursed  be 
he  that  confirmeth  not  all  the  words  of  this  law  to  do  them."  "  Whosoever 
shall  offend  in  one  point,  is  guilty  of  all."  "The  wages  of  sin  is  death." 
"  Whoso  shall  break  one  of  these  commandments,  and  shall  teach  men  so,  he 
shall  be  called  the  least  in  the  kingdom  of  God."  (Deut.  27:  26.  James 
2:  10.  Rom.  6:  23.  Matt.  5:  19.)  In  a  word,  every  sin  in  its  own 
nature  is  mortal,  and  deserves  eternal  death.  But  it  becomes  venial,  that 
is,  it  does  not  work  eternal  death  in  the  regenerate,  because  their  sins 
have  been  freely  pardoned  for  the  sake  of  Christ. 

The  third  division  of  sin.  There  is  sin  which  is  against  the  conscience, 
and  sin  which  is  not  against  the  conscience.  Sin  against  the  conscience 
is,  when  any  one  knowing  the  will  of  God  does,  with  design  and  purpose, 
that  which  is  contrary  thereto ;  or  it  is  that  sin  which  is  committed  by 
those  who  sin  knowingly  and  willingly,  as  did  David,  when  he  committed 
the  sin  of  adultery  and  murder.  Sin  not  against  the  conscience  is,  when 
any  one  does  any  thing  contrary  to  the  law  of  God,  ignorantly  or  unwil- 
lingly ;  or  it  is  that  w^hich  is  indeed  known  to  be  sin,  and  deplored  by  the 
sinner,  but  which  he  cannot  perfectly  avoid  in  this  life,  as  original  sin,  and 
many  sins  of  ignorance,  of  omission,  and  infirmity.     For  we  omit  many 


46  THE   FOURTH  DIVISION   OP   SIN. 

things  that  are  good,  and  do  many  that  are  evil,  being  suddenly  overcome 
by  infirmity,  as  Peter  was,  when  by  the  force  of  temptation  he  denied 
Christ,  knowingly,  indeed,  but  not  willingly.  Hence  he  wept  so  bitterly, 
and  did  not  lose  his  faith  entirely,  according  to  the  promise  of  Christ:  "I 
have  prayed  for  thee,  that  thy  faith  fail  not."  (Luke  22:  32.)  This  was 
not  reigning  sin,  much  less  the  sin  against  the  Holy  Ghost ;  because  Peter 
loved  Christ  no  less  when  he  denied  him  than  when  he  wept  over  his  sin, 
although  his  love  did  not  at  the  time  shew  itself  an  accoimt  of  his  fear, 
excited  by  the  dangerous  circumstances  in  which  he  was  placed.  Such 
was  also  the  sin  which  Paul  acknowledged  and  lamented,  when  he  said : 
"  The  good,  that  I  would,  I  do  not ;  but  the  evil,  which  I  would  not,  that  I 
do."  (Rom.  7:  19.)  His  blasphemy  and  persecution  of  the  church  were 
likewise  sins  of  ignorance,  for  says  he:  "I  did  it  ignorantly  in  unbehef, 
and  therefore  obtained  mercy."     (1  Tim.  1:  13.) 

The  fourth  division  of  sin.  There  is  sin  which  is  unpardonable — sin 
against  the  Holy  Ghost,  and  unto  death :  and  there  is  also  pardonable  sin — 
sin  which  is  not  against  the  Holy  Ghost,  nor  unto  death.  The  Scriptures 
speak  of  this  distinction  of  sin  in  Matt.  12  :  31.  Mark  3 :  29.  1  John  5  : 
16.  By  unpardonable  sin,  or  the  sin  against  the  Holy  Ghost,  and  unto 
death,  is  meant  a  denial  of,  and  a  willful  opposition  to,  the  acknowledged 
truth  of  God,  in  connection  with  his  will  and  works,  concerning  which  the 
mind  has  been  fully  enhghtened  and  convinced  by  the  testimony  of  the 
Holy  Ghost ;  all  of  which  proceeds,  not  from  fear  or  infirmity,  but  from  a 
determined  hatred  to  the  truth,  and  from  a  heart  filled  with  bitter  mahce. 
This  sin  God  punishes  with  perpetual  blindness,  so  that  those  who  are 
guilty  of  it  never  repent,  and  consequently  obtain  no  pardon.  It  is  called 
unpardonable,  not  because  its  greatness  exceeds  the  value  of  Christ's  merit, 
but  because  he  who  commits  it  is  punished  with  total  bhndness,  and  does 
not  receive  the  gift  of  repentance.  It  is  a  sin  of  a  pecuharly  aggravated 
nature,  and  is,  therefore,  followed  by  a  punishment  in  accordance  with  its 
character,  which  punishment  is  final  blindness  and  impenitency.  And 
where  there  is  no  repentance,  there  is  no  forgiveness  obtained.  "  Whoso- 
ever speaketh  against  the  Holy  Ghost,  it  shall  not  be  forgiven  him,  neither 
in  this  world,  neither  in  the  world  to  come."  "  But  he  that  shall  blaspheme 
against  the  Holy  Ghost  hath  never  forgiveness,  but  is  in  danger  of  eternal 
damnation."     (Matt.  12:  32.     Mark  3  29.)' 

It  is  called  the  sin  against  the  Holy  Ghost,  not  that  any  one  may  commit 
an  offence  against  the  Holy  Ghost  which  is  not  at  the  same  time  an  offence 
against  the  Father  and  the  Son,  but  by  a  significant  form  of  speech,  inas- 
much as  it  is  in  an  especial  manner  committed  against  the  Holy  Ghost,  that 
is,  against  his  pecuhar  and  immediate  office  and  work,  which  consists  in  the 
enhghtening  of  the  mind. 

It  is  called  by  the  Apostle  John  a  sin  unto  death,  not  because  it  alone  is 
a  mortal  sin,  and  deserves  death,  but,  as  has  just  been  remarked,  because 
it  especially  merits  death,  and  because  those  who  are  guilty  of  it  will  most 
assuredly  die,  seeing  that  they  never  repent,  or  obtain  forgiveness.  The 
Apostle  John,  therefore,  does  not  desire  that  we  should  pray  for  it ;  because 
it  is  ui  vain  that  we  ask  God  to  grant  the  pardon  of  it.  The  Scriptures 
also  speak  of  this  sin  in  other  places,  as  in  Heb.  6 :  4-8 ;  10 :  26-29. 
Tit.  3:10, 11. 


THE   FIFTH   DIVISION   OF   SIN.  47 

Certain  Rules  to  he  observed  in  relation  to  the  Sin  against  the  Holy  Ghost, 

1.  The  sin  against  the  Holy  Ghost  is  not  found  in  every  wicked  person; 
but  only  in  those  who  have  been  enlightened  by  the  Holy  Ghost,  and  who 
have  been  fully  convinced  of  the  truth,  as  Saul,  Judas,  &c. 

2.  Every  sin  which  is  against  the  Holy  Ghost  is  reigning  sin,  and  a  sin 
against  conscience,  but  not  the  reverse.  For  it  may  occur  that  some  one 
may,  either  ignorantly,  or  even  knowingly  and  wilhngly,  hold  certain 
errors,  or  violate  some  of  the  commandments  of  God,  from  weakness,  or 
torture,  or  from  fear  of  danger,  and  yet  not  purposely  and  maliciously 
impugn  the  truth,  or  totally  fall  from  hohness,  and  continue  in  sensuaUty 
and  a  contempt  of  all  that  is  sacred ;  but  he  may  return  unto  God  and 
repent  of  his  sin.  These  forms  of  sin  differ,  therefore,  as  genus  and 
species. 

3.  The  sin  against  the  Holy  Ghost  is  not  committed  by  the  elect,  or 
those  who  are  truly  converted.  They  can  never  perish ;  for  Christ  safely 
preserves  and  saves  them.  "They  shall  never  perish,  neither  shall  any 
man  pluck  them  out  of  my  hands.  (John  10:  28.  Also,  2  Tim.  2:  19. 
1  Pet.  1:5.  1  John  5 :  15.)  Hence  those  who  sin  against  the  Holy 
Ghost  were  never  truly  converted  and  called.  They  went  out  from  us, 
because  they  were  not  of  us. 

4.  No  one  should  decide  hastily  or  rashly  concerning  the  sin  against  the 
Holy  Ghost ;  yea,  judgment  should  in  no  case  be  passed  upon  any  one, 
unless  it  be  a  posteriori,  for  the  reason  that  we  do  not  know  what  is  in  the 
heart  of  man.  Many  things  which  are  controverted  in  relation  to  this 
subject,  may  be  found  in  Ursini  vol.  1,  page  213,  &c. 

Sin  that  is  pardonable,  or  not  against  the  Holy  Ghost,  is  any  sin  of  which 
men  may  repent,  and  obtain  forgiveness. 

The  fifth  division  of  sin.  There  is  that  which  is  sin  per  se,  and  that 
which  becomes  sin  by  accident.  Those  things  which  are  sins  of  themselves, 
and  in  their  oivn  nature,  are  those  inclinations,  desires  and  actions  which 
are  contrary  to,  and  forbidden  by,  the  law  of  God.  Yet  they  are  not  sins, 
in  as  far  as  they  are  mere  activities,  or  in  respect  to  God,  who  moves  all 
things  (  for  motions,  in  as  far  as  they  are  such,  are  good  in  themselves,  and 
from  God,  in  whom  we  Hve,  move,  and  have  our  being)  ;  but  in  respect  to 
us  they  are  sins,  in  as  far  as  they  are  committed  by  us  contrary  to  the 
law  of  God ;  in  which  sense  they  are  all  in,  and  according  to  their  own 
nature  sins. 

Those  things  which  are  sins  by  accident,  are  the  actions  of  hypocrites, 
and  such  as  have  not  been  regenerated,  wtiich,  although  they  have  been 
prescribed  and  commanded  by  God,  are  nevertheless  displeasing  to  him, 
inasmuch  as  they  do  not  proceed  from  faith,  and  a  desire  to  glorify  God. 
The  same  thing  may  be  said  of  indifferent  actions,  which  are  performed 
and  attended  with  shame.  "Whatsoever  is  not  of  faith  is  sin."  "Unto 
them  that  are  defiled  and  unbelieving  is  nothing  pure."  "  Without  faith  it 
is  impossible  to  please  God."    (Rom.  14:  23.    Tit.  1:  15.    Heb.  11:  6.) 

All  the  virtues,  therefore,  of  the  unregenerate,  such  as  the  chastity  of 
Scipio,  the  bravery  of  Juhus  Caesar,  the  fidelity  of  Romulus,  the  justice 
of  Aristides,  &c.,  although  they  are  in  themselves  good,  and  commanded 
by  God,  yet  they  are  nevertheless  sins  by  accident,  and  hateful  to  God, 
both  because  the  persons  by  whom  they  are  done  do  not  please  him,  not 


48  THE   FIFTH   DIVISION   OF   SIN. 

being  in  a  state  of  reconciliation,  and  also  because  they  are  not  done  in  the 
manner,  nor  with  the  design  which  God  requires ;  that  is,  they  do  not  pro- 
ceed from  faith,  and  are  not  done  for  the  glory  of  God.  These  conditions 
are  so  necessary  in  every  good  work,  that  without  them  our  best  actions  are 
sinful;  as  the  prayers,  the  alms,  the  sacrifices,  &c.,  of  hypocrites  and  the 
wicked  are  sins ;  because  they  do  not  spring  from  faith,  and  are  not  done 
out  of  regard  to  the  glory  of  God.  "  Hypocrites  give  their  alms  in  the 
synagogues,  and  in  the  streets,  that  they  may  have  glory  of  men.  Yerily 
I  say  unto  you,  they  have  their  reward."  "He  that  killeth  an  ox,  is  as  if 
he  slew  a  man,"  &c.     (Matt.  6:  2.     Is.  66:  3.) 

There  is,  therefore,  a  great  difference  between  the  virtues  of  the  regen- 
erate and  the  unregenerate.  For,  1.  The  good  works  of  the  regenerate 
proceed  from  faith,  and  are  pleasiag  to  God ;  but  it  is  different  with  the 
works  of  the  unregenerate.  2.  The  regenerate  do  all  things  to  the  glory 
of  God ;  the  unregenerate  and  hypocrites  act  with  reference  to  their  own 
glory.  3.  The  actions  of  the  regenerate  are  connected  with  a  sincere 
desire  to  obey  God ;  the  unregenerate  and  hypocrites  exhibit  only  an  out- 
ward profession,  without  inward  obedience.  Their  virtues  are,  therefore, 
not  such  m  reality;  they  are  nothing  more  than  shadows,  and  faint 
resemblances  of  that  which  is  truly  good.  4.  The  imperfection  of  the 
works  of  the  regenerate  is  covered  by  the  satisfaction  of  Christ,  and  the 
corruption  which  is  still  inherent  in  them  is  not  imputed  unto  them,  nor  is 
it  objected  to  them  that  they  defile  the  gifts  of  God  by  their  sins ;  but  the 
virtues  of  the  unregenerate  which  are  good  in  themselves,  are  and  remain 
sins  by  accident,  and  are  defiled  by  many  other  crimes.  5.  The  good 
works  of  the  unregenerate  are  honored  merely  with  temporal  rewards,  and 
that  not  because  they  are  pleasing  to  God,  but  that  he  may  thus  invite 
and  encourage  them,  and  others  to  such  honesty  and  external  deportment  as 
is  necessary  for  the  well-being  of  the  human  race ;  but  God  accepts  the 
works  of  the  righteous  for  the  sake  of  Christ,  and  graciously  crowns  them 
with  temporal  and  eternal  rewards,  as  it  is  said:  "Godliness  is  profitable 
unto  all  things,  having  the  promise  of  the  life  that  now  is,  and  of  that  which 
is  to  come."  (1  Tim.  4:  8.)  Finally,  the  unregenerate,  by  performing 
works  commanded  by  God,  obtain  a  mitigation  of  punishment,  that  they 
may  not  with  other  wicked  persons  suffer  more  grievously  in  this  life ;  but 
the  righteous  do  these  things,  not  only  that  their  sufferings  may  be  alle- 
viated, but  also  that  they  may  be  entirely  freed  therefrom.  Obj.  Those 
things  which  are  sins  ought  not  to  be  done.  The  works  of  the  unregener- 
ate, although  they  are  good  in  the  estimation  of  men  and  the  civil  law, 
are  nevertheless  sins.  Therefore  they  ought  not  to  be  done.  Ans.  There 
is  here  a  fallacy  of  accident.  The  major  proposition  is  true  of  those  things 
which  are  sins  in  themselves ;  the  minor  of  those  which  are  sins  by  accident. 
Those  tilings  now  which  are  sins  in  themselves  ought  to  be  strictly  avoided ; 
but  those  which  are  sins  by  accident  ought  not  to  be  omitted,  but  amended 
and  performed  in  the  manner  and  for  the  end  for  which  God  has  commanded. 

But  this  external  discipline  and  conformity  to  the  law  is  necessary  even 
on  the  part  of  those  who  have  not  been  regenerated.  1.  On  account  of 
the  command  of  God.  2.  That  they  may  escape  the  punishment  which 
follows  the  violation  of  outward  propriety.  3.  That  the  peace  and  well-being 
of  society  at  large  may  be  preserved.  Lastly,  that  the  way  to  repentance 
may  not  be  shut  up  by  perseverance  in  a  course  of  open  transgression. 


WHAT  THE   CAUSES   OF   SIN   ABE.  49 

There  is  likewise  a  great  difference  between  the  sins  of  the  regenerate 
and  the  imregenerate.  For,  as  we  have  ah-eady  sho^vn,  especially  under 
the  second  division  of  tliis  subject,  there  are  many  remains  of  sin  still 
found  in  those  who  have  been  renewed  by  the  Holy  Spirit ;  such  as  original 
sin,  and  many  actual  sms  of  ignorance,  of  omission,  and  infirmity,  which 
they  nevertheless  acknowledge,  lament,  and  strive  against,  so  that  they  do 
not  lose  a  good  conscience,  nor  a  sense  of  the  di\dne  forgiveness.  There 
are  also  some  who  fall  into  errors  which  oppose  the  very  foundation  of  their 
faith,  or  who  sin  against  conscience,  on  account  of  which  they  lose  the 
consciousness  of  their  acceptance  with  God,  and  the  gifts  of  the  Holy 
Spirit,  who,  were  they  to  continue  therein  to  the  end  of  their  Hves,  would 
be  condemned,  and  rejected  of  God ;  but  they  do  not  perish,  for  the  reason 
that  they  are  led  to  see  the  error  of  their  ways,  and  thus  brought  to 
repentance. 

There  is,  however,  a  threefold  distinction  between  the  righteous  and  the 
wicked  when  they  sin.  1.  God  has  an  eternal  purpose  to  save  all  those 
whom  he  calls  into  his  service.  2.  When  the  righteous  sui  they  are 
brought  to  repentance  at  some  time  or  other  before  the  end  of  life. 
3.  When  those  who  have  been  regenerated  fall  into  sin  the  seed  of  their 
regeneration  always  remains,  which  is  sometimes  so  strong  and  ^^dgorous  as 
to  resist  sin  to  such  an  extent  that  they  neither  fall  into  errors  that  subvert 
the  fomidation  of  their  hope,  nor  into  reigning  sin ;  at  other  times  it  is  less 
vigorous  and  active,  so  that  it  may  for  a  time  be  suppressed  by  temptations, 
yet  it  will  at  length  authenticate  its  divine  character,  so  that  none  of  those 
who  have  been  truly  converted  to  God  will  finally  fall  away  and  perish ; 
as  we  may  see  in  the  case  of  David,  of  Peter,  &c.  But  when  the  unre- 
generate  sin  the  case  is  wholly  different,  for  none  of  these  things  have 
respect  to  them. 

IV.    What  are  the  Causes  of  Sin? 

That  God  is  not  the  cause  of  sin,  is  proven,  1.  From  the  testimony  of 
Scripture :  "  God  saw  every  thing  that  he  had  made,  and  behold  it  was 
very  good."  "  Thou  art  not  a  God  that  hath  pleasure  in  wickedness." 
(Gen.  1:  31.  Ps.  5:  4.)  2.  God  himself  is  supremely  and  perfectly 
good  and  holy,  and  cannot  therefore  be  the  author  of  evil.  3.  God  forbids 
all  manner  of  sin  in  his  law.  4.  God  punished  most  severely  all  sin, 
which  he  could  not  consistently  do  if  it  had  its  origin  in  him.  5.  God 
would  not  destroy  his  own  image  in  man.  From  these  considerations  it  is 
evident  that  the  origin  of  sin  is  not  to  be  attributed  to  God. 

But  the  proper,  and  in  itself  efficient  cause  of  sin,  is  the  will  of  de\ils 
and  men,  by  which  they  freely  fell  from  God,  and  deprived  themselves  of 
his  image.  "Through  envy  the  devil  brought  death  into  the  world." 
(Wisd.  2:  24.)  But  death  is  the  punishment  of  sin.  "Ye  are  of  your 
father  the  devil,  and  the  lusts  of  your  father  ye  will  do :  he  was  a  mur- 
derer from  the  beginning,  and  abode  not  in  the  truth,  because  there  is  no 
truth  in  him.  When  he  speaketh  a  lie  he  speaketh  of  his  own,  for  he  is  a 
liar,  and  the  father  of  it."  "  He  that  committeth  sin  is  of  the  devil,  for 
the  devil  sinneth  from  the  beginning.  For  this  purpose  the  son  of  God 
was  manifested,  that  he  might  destroy  the  works  of  the  devil."  "  By  one 
man  sin  entered  into  the  world."  (John  8 ;  44.  1  John  3 :  8.  Rom.  5 :  12.) 
4 


50  WHAT   THE   CAUSES   OF   SIN  ARE. 

The  cause,  therefore,  of  the  first  sin,  or  of  the  fall  of  our  first  parents 
in  Paradise,  was  the  devil  tempting  and  urging  man  to  sin ;  and  the  will 
of  man  freely  separating  itself  from  God,  and  falling  in  with  the  suggestions 
of  the  tempter.  This  fall  of  Adam  is  the  efficient  cause  of  original  sin  both 
in  himself  and  in  his  posterity.  "By  one  man's  disobedience  many  were 
made  sinners."  The  preceding  cause  of  all  actual  sins  in  posterity,  is 
original  sin.  "It  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me." 
"  "When  lust  hath  conceived,  it  bringeth  forth  sin."  (Rom.  7 :  17.  James 
1 :  14.)  Those  objects  which  entice  men  to  sin  may  be  regarded  as  acci- 
dental or  casual  motives.  "  Sin,  taking  occasion  by  the  commandments, 
wrought  in  me  all  manner  of  concupiscence."  (Rom.  7:  8.)  The  devil 
and  wicked  men  are  the  cause  of  sin  in  and  of  themselves.  Preceding 
actual  sins  are  the  causes  of  those  which  follow,  for  the  Scriptures  teach 
that  God  punishes  sin  with  sin,  and  that  sins  which  follow  are  the  punish- 
ments of  those  that  precede  :  "  God  gave  them  up  to  uncleanness,  through 
the  lusts  of  their  own  hearts ;  working  that  which  is  imseemly,  and 
receiving  in  themselves  that  recompense  of  their  error  which  was  meet." 
"  Therefore  God  shall  send  them  strong  delusion,  that  they  should  beheve 
a  he."  (Rom.  1:  24,  27.  2  Thes.  2:  11.)  But  as  man  in  his  wisdom 
(so  great  is  liis  insolence)  is  accustomed  to  frame  various  arguments,  for 
the  pui'pose  of  throwing  the  cause  of  sin  from  himself  upon  God,  and  so 
free  himself  from  blame,  we  must  speak  more  fully  of  the  causes  of  sin, 
and  refute  the  vain  pretences  by  which  men  are  wont  to  justify  themselves. 

There  are  some  who  pretend  to  find  the  origin  of  sin  in  their  destiny, 
as  revealed  by  the  stars,  saying.  We  have  sinned  because  we  were  bom 
under  an  unlucky  planet.  Others,  when  rebuked  for  their  sins,  reply, 
Not  we,  but  the  devil  is  the  cause  of  the  wicked  deeds  we  have  committed. 
Others,  throwing  aside  all  excuses,  cast  the  blame  directly  upon  God,  say- 
ing, God  willed  it  thus ;  for  if  he  had  not  willed  it,  I  had  not  sinned. 
Others,  again,  say,  in  extenuation  of  their  sins,  God  was  able  to  prevent 
me  from  doing  that  which  was  wrong,  and  as  he  did  not  restrain  me,  there^ 
fore,  he  himself  is  the  author  of  my  sin. 

With  these,  and  similar  pretences,  men  have  often,  (for  it  is  no  new 
thing,)  sharpened  their  blasphemous  tongues  against  God.  Oui-  first 
parents,  when  they  had  sinned,  and  God  charged  their  crime  upon  them, 
endeavored  to  throw  the  blame  of  their  wicked  deed  from  themselves  upon 
others,  nor  did  they  honestly  confess  the  truth.  Adam  threw  it,  not  so 
much  upon  his  wife,  as  upon  God  himself.  "  The  woman,  said  he,  whom 
thou  gavest  to  be  with  me,  she  gave  me  of  the  tree,  and  I  did  eat ;"  as  if 
he  would  say,  I  had  not  simied,  except  thou  hadst  joined  her  to  me.  (Gen. 
3 :  12.)  The  woman  charged  the  evil  deed  wholly  to  the  devil,  saying, 
"  The  serpent  beguiled  me,  and  I  did  eat."     (Gen.  3 :  13.) 

These  are  the  false,  impious,  and  detestable  conclusions  of  wicked  men 
in  regard  to  the  origin  of  sia,  by  which  great  reproach  is  cast  upon  the 
majesty,  truth,  and  justice  of  God.  Nor  is  the  nature  of  man  the  cause 
of  sin,  because  God  created  it  good,  according  as  it  is  said  :  "  God  saw 
all  things  which  he  had  made,  and  behold  it  was  very  good."  (Gen.  1 : 
31.)  Sin  is  an  adventitious,  or  accidental  quality,  which  attaches  itself  to 
man  in  consequence  of  the  fall,  and  not  a  substantial  property  ;  although 
it  became  natural  after  the  fall,  and  is  called  so  correctly  by  Augustin, 


WHAT  THE   CAUSES   OF   SIN  ARE.  61 

because  we  are  now  all  bom  in  sin,  and  are  the  children  of  wrath,  even  as 
others.     But  these  things  must  be  more  largely  considered. 

1.  Those  who  would  make  destiny  an  excuse  for  their  sins,  define  destiny 
to  mean  an  order,  or  chain  linked  together  through  eternity,  and  a  certain 
perpetual  necessity  of  pui-poses,  and  works,  according  to  the  counsel  of 
God,  or  the  evil  stars  themselves.  Now  if  you  ask  them,  Who  made  these 
stars  ?  they  reply,  God.  Therefore,  these  men  charge  their  sins  upon 
God.  But  such  a  destiny  as  this,  all  the  wiser  (not  to  speak  of  christian) 
philosophers  unite  in  rejecting. 

Augustin,  in  opposing  two  epistles  of  the  Pelagians  to  Boniface,  says, 
"  TJiose  who  affirm  destiny  to  he  the  cause  of  sin,  contend  that  not  only 
actions  and  events,  hut  also  our  wills  themselves,  depend  upon  the  position 
of  the  stars  at  the  time  of  every  one^s  conception,  or  hirth,  which  they  call 
constellations.  But  the  grace  of  God  does  not  only  nse  above  all  the  stars 
and  all  the  heavens,  hut  also  above  all  the  angels,''^ 

We  may  conclude  our  remarks  in  reference  to  this  vain  pretence,  by 
adducing  the  word  of  the  Lord,  as  uttered  by  the  Prophet  Jeremiah,  ch. 
10,  ver.  2  :  "  Thus  saith  the  Lord,  Learn  not  the  way  of  the  heathen,  and 
be  not  dismayed  at  the  signs  of  the  heavens,  for  the  heathen  are  dismayed 
at  them."  That  the  heathen  astrologers  should,  therefore,  call  the  planet 
Saturn  unmerciful,  rigid  and  cruel;  and  Venus  benignant,  favorable,  and 
mild,  is  the  vanity  of  vanities  ;  for  the  stars  have  no  power  of  doing  good 
or  evil ;  and  hence  the  crimes  of  wicked  men  ought  never  to  be  attributed 
to  them. 

2.  That  the  devil  is  not  the  sole  author  of  sin,  who,  when  we  are  guilty 
of  transgression,  should  alone  bear  the  blame,  and  we  be  free  from  censure, 
is  evident  from  this  one  consideration,  that  he  can  only  suggest  and  entice 
men  to  do  that  which  is  qvA  ;  but  cannot  compel  them  to  commit  it.  God 
BO  resti-ains  the  de\dl,  by  his  power,  that  he  cannot  do  what  he  desires ; 
but  only  what,  and  as  much  as,  God  permits.  Yea,  he  has  not  so  much 
as  control  over  filthy  swine,  much  less  over  the  most  noble  souls  of  men. 
He  has,  indeed,  subtlety  and  great  power  of  pei-suasion ;  but  God  is  more 
powerful  than  satan,  and  never  ceases  to  suggest  good  thoughts  to  man,  nor 
does  he  pennit  the  devil  to  go  farther  than  is  for  our  good.  This  we  may 
see  in  the  case  of  Job,  that  most  holy  man,  and  also  in  Paul,  and  in  those 
words  of  his :  "  God  is  faithful,  who  will  not  sufier  you  to  be  tempted 
above  that  ye  are  able."  (1  Cor.  10  :  13.)  They  reason  falsely,  there- 
fore, who  attempt  to  throw  the  blame  of  their  sins  upon  the  shoulders 
of  Satan. 

3.  It  remains  to  be  demonstrated  that  God  is  not  the  author  of  sin. 
There  are  some  who  argue  :  God  willed  it  thus,  and  if  he  had  not  willed 
it,  ive  had  not  sinned.  Who  can  resist  his  power  ?  Again  :  When  God 
had  thepoiver  to  prevent  u%  from  sinning,  and  did  not,  he  is  the  author  of 
our  sins.  These  are  the  cavils,  the  foul  slanders,  and  sophisms  of  the 
wicked.  God  might,  indeed,  by  his  absolute  power,  prevent  oil ;  but  he 
will  not  wrong  and  despoil  his  own  creature,  man.  whom  he  created  right- 
eous and  holy.  He  acts  with  man  in  a  manner  that  corresponds  with  the 
nature  with  which  he  has  endowed  him.  Hence  he  proposes  laws  to  which 
he  attaches  rewards  and  punishments  —  he  commands  us  to  embrace  the 
good  and  shun  the  evil ;  and  that  we  may  do  this,  he  both  grants  his  grace, 
without  which  we  can  do  nothing,  and  also  encourages  our  diligence  and 


52  WHAT  THE   CAUSES   OF   SIN   ARE. 

labor.  But  if  a  man  come  short  of  doing  what  he  ought,  his  sin  and  neg- 
ligence are  chargeable  upon  himself,  and  not  upon  God,  although  God  had 
the  power  to  prevent  it,  and  yet  did  not.  Nor  is  it  proper  that  God 
should  prohibit,  in  any  direct  manner,  the  evil  deeds  of  the  wicked,  lest 
by  so  doing,  he  should  disturb  the  order  which  he  has  established,  and  so 
destroy  his  own  work.     Hence,  God  is  not  the  author  of  sin,  or  of  evil. 

We  shaU  now  give  the  testimony  of  the  Scriptures  in  reference  to  this 
subject  —  refute  certain  objections,  and  investigate  the  origin  of  sin. 

The  Scriptures,  in  many  places,  teach  that  God  is  not  the  author  of  sin. 
We  can  merely  refer  to  a  few  passages  bearing  upon  this  point.  "  God 
made  not  death,  nor  hath  he  pleasure  in  the  destruction  of  the  hving." 
"  I  desire  not  the  death  of  the  wicked,  but  that  the  wicked  turn  from  his 
way  and  hve."  "  Thou  art  not  a  God  that  hath  pleasure  in  wickedness, 
neither  shall  evil  dwell  with  thee.  The  foohsh  shall  not  stand  in  thy 
sight."  "  God  hath  made  man  upright,  but  they  have  sought  out  many  in- 
ventions." "  Our  unrighteousness  commends  the  righteousness  of  God." 
"  By  one  man,  sin  entered  into  the  world,  and  death  by  sin."  "  I  know 
that  in  me  dwelleth  no  good  thing."  (Wisd.  1 :  13.  Ez.  18  :  23.  Ps. 
5:4,5.     Ecc.7:29.     Rom.  3  :  5  ;  5  :  12  ;  T:  18.) 

From  these  express  declarations  of  Scripture,  we  may  safely  conclude, 
that  God  is  not  the  author  of  sin ;  but  that  its  origin  must  be  traced  to 
man,  the  devil  being  the  instigator  ;  yet  in  such  a  manner,  that  we  may 
say,  the  devil  who  became  corrupt  from  the  beginning,  deprived  man  of 
his  original  holiness,  which,  however,  he  could  not  have  done,  had  not  man 
of  his  own  free  will  consented  to  the  evil.  Here  it  is  necessary  for  us  to 
revert  to  the  fall  of  our  father  Adam,  whom  God  created  in  his  own  image 
by  which  we  mean  that  he  created  him  good,  perfect,  holy,  just,  and  im- 
mortal, and  furnished  him  with  the  most  excellent  gifts,  so  that  nothing 
was  wanting  to  his  full  and  perfect  enjoyment.  His  understanding  was 
fully  enhghtened ;  his  will  was  most  free  and  holy ;  he  had  the  power  of 
doing  good,  or  evil ;  and  had  the  law  which  directed  him  what  to  do,  and 
what  to  avoid ;  for  the  Lord  said,  "  Thou  shalt  not  eat  of  the  tree  of  the 
knowledge  of  good  and  evil."  (Gen.  2  :  17.)  God  demanded  simple 
obedience  and  faith,  that  Adam  might  depend  wholly  upon  him,  and  that 
not  constrainedly,  as  if  he  were  compelled  thereto  by  some  necessity  ;  but 
freely  and  cheerfully.  "  God  made  man  from  the  beginning,  and  left  him 
in  the  hand  of  his  counsel,  saying.  If  thou  wilt,  thou  shalt  keep  the  com- 
mandment, and  perform  acceptable  faithfulness."  (Eccl.  15  :  14.)  When 
the  serpent,  therefore,  tempted  man,  and  persuaded  him  to  taste  of  the 
forbidden  tree,  he  was  not  ignorant  that  the  counsel  and  device  of  the 
serpent  was  contrary  to  the  command  of  God ;  for  the  Lord  had  said, 
"  Ye  shall  not  eat  of  it,  neither  shall  ye  touch  it,  lest  ye  die."  (Gen.  3 : 
3.)  It  was,  therefore,  in  the  hand  of  his  counsel  to  eat,  or  not  to  eat.  God 
declared  his  law,  expressly  enjoining  upon  hini  not  to  eat,  and  endeavored 
to  restrain  him  from  eating  by  foretelling  the  penalty  —  ''Lest  ye  dieS* 
Nor  did  Satan  use  any  compulsive  measures,  (which  it  was  not  possible  for 
him  to  do,)  but  probably  advised,  and  urged  man  on,  untU  he  at  length 
overcame  him  by  hi:,  entreaties ;  for  when  the  will  of  the  woman  inclined 
to  the  word  of  the  devil,  her  mind  receded  from  the  word  of  God,  and 
in  rejecting  his  law,  she  committed  an  evil  deed.  Afterwards  she  inchned 
her  husband,  and  drew  him  along  with  her,  who,  by  consenting,  became  a 


WHAT  THE  CAUSES  OF  SIN  ARE.  53 

partaker  of  her  sin.  The  Scriptures  teach  this,  where  it  is  said,  "  And 
when  the  woman  saw  that  the  tree  was  good  for  food,  and  that  it  was 
pleasant  to  the  ejes,  and  a  tree  to  be  desired  to  make  one  wise,  she  took 
of  the  fruit  thereof  and  did  eat,  and  gave  also  unto  her  husband  with  her, 
and  he  did  eat."     (Gen.  3 :  6.) 

Here  we  have  the  beginning  of  evil,  the  devil ;  and  that  which  moved 
the  will  of  man,  viz :  the  false  praise  and  commendation  of  the  devil,  and 
therefore,  a  manifest  lie  ;  and  the  pleasant  and  attractive  appearance  of 
the  tree.  Hence,  Adam  and  Eve  did,  of  their  own  choice  and  free  will, 
what  they  did,  being  deceived  by  the  hope  of  obtaining  greater  and  more 
excellent  wisdom,  which  the  seducer  had  falsely  and  deceptiously  promised. 

We  conclude,  therefore,  that  sin  had  its  origin,  not  in  God,  who  forbids 
what  is  evil,  but  in  the  devil,  and  the  free  choice  of  man,  which  was  cor- 
rupted through  the  falsehood  of  Satan.  Hence,  the  devil,  and  the  per- 
verted wiU  of  man  following  him,  are  to  be  regarded  as  the  true  cause  of 
sin.  This  evil  now  flows  over  from  our  first  parents,  into  all  their  poster- 
ity, so  that  sin  does  not  take  its  rise  from  any  other  source,  than  from 
ourselves,  from  our  perverted  judgment  and  depraved  will,  together  with 
the  suggestion  of  the  devil.  For  an  evil  root,  or  principle,  such  as  the 
fall  of  our  first  parents,  brings  forth  of  itself,  a  corrupt  and  rotten  branch, 
corresponding  with  its  own  nature,  which  satan  now  also  by  his  fraud  and 
lies,  cultivates  just  as  plants ;  but  it  is  all  in  vain  that  he  should  so  labor, 
if  we  do  not  ofier  ourselves  to  him  to  be  moulded  according  to  his  will. 
That  is  called  original  sin  which  flows  from  the  original  fountain,  viz :  from 
our  first  parents,  into  all  their  posterity,  by  propagation,  or  generation. 
We  bring  this  sin  with  us  in  our  nature  out  of  our  mother's  womb,  when 
we  are  born  into  the  world.  "  I  was  born  in  iniquity,  and  in  sin  did  my 
mother  conceive  me."  (Ps.  51:  7.)  And  Chiist  thus  speaks  of  the 
devil :  "  He  was  a  murderer  from  the  beginning,  and  abode  not  in  the 
truth,  because  there  is  no  truth  in  him.  When  he  speaketh  a  lie,  he 
speaketh  of  his  own;  for  he  is  a  liar,  and  the  father  of  it."  (John  8 :  44.) 

Obj.  1.  Satan  was  created  by  God ;  therefore,  his  malice  must  also 
be  from  him.  Ans.  We  deny  the  antecedent.  The  devil  was  made  satan 
or  an  adversary,  not  by  God,  for  he  created  him  a  good  angel ;  but  by 
voluntary  apostacy.  Hence,  it  is  said  that  he  abode  not  in  the  truth,  from 
which  we  may  infer  that  he  must  have  stood  in  the  truth,  prior  to  his  fall. 

Obj.  2.  God  created  Adam ;  and,  therefore,  the  sin  of  Adam.  Ans. 
There  is  here  a  fallacy  of  accident,  in  attributing  to  God  the  creation  of 
an  accidental  and  accessory  evil,  in  the  place  of  that  which  is  good.  Sin 
is  not  natural ;  but  it  is  a  corruption  of  the  nature  of  man,  which  God 
created  good ;  for  God  made  man  good ;  but  man,  by  the  instigation  of  the 
devil,  deprived  himself  of  the  gifts  which  he  had  received  from  God,  and 
corrupted  himself. 

Obj.  3.  But  the  will  and  power  which  Adam  possessed,  was  from  God. 
Therefore,  sin,  which  is  committed  by  this  will,  must  also  be  from  God. 
Ans.  There  is  here,  again,  a  fallacy  of  accident,  for  the  will  of  Adam  was 
not  the  cause  of  sin,  in  as  far  as  it  was  from  God ;  but  in  as  far  as  it  of  its 
own  accord  inclined  to  the  word  of  the  devil.  God  did  not  give  to  man 
the  will  and  power  of  doing  evil,  for  he  strictly  forbade  and  denounced  it 
in  his  law.  But  Adam  abused  and  perverted  the  will  and  power  which  he 
had  received  from  God,  in  as  much  as  he  did  not  devote  them  to  the 


54  WHAT  THE  CAUSES  OF  SIN  ARE. 

purposes  for  which  thej  were  given.  The  prodigal  son  received  money 
from  his  father,  not  that  he  should  waste  it  in  riotous  lining,  but  that  he 
might  have  as  much  as  would  be  sufficient  for  his  necessity.  Wherefore, 
when  he  wickedly  squandered  that  which  he  had  received  from  his  father, 
and  was  reduced  to  starvation,  it  was  not  the  fault  of  the  father  from  whom 
he  had  received  it,  but  it  resulted  from  the  abuse  of  what  he  had  received. 

Obj.  4.  God  made  man  fallible  ;  nor  did  he  establish  him  in  the  good- 
ness in  which  he  created  him.  Therefore,  it  was  according  to  his  will  that 
man  sinned.  Ans.  The  Scriptures  rebuke  and  put  to  silence  this  froward- 
ness  of  men  wickedly  curious,  saying,  "  Who  art  thou  that  repliest  against 
God."  "  Woe  unto  him  that  striveth  with  his  Maker."  (Rom.  9  :  20. 
Is.  45  :  9.)  Unless  man  had  been  created  fallible,  there  would  have  been 
no  praise  attaching  itself  to  his  work,  or  virtue  ;  for  he  would  have  been 
good  from  necessity.  And  what  if  it  had  been  proper  that  man  should 
have  been  thus  created  ?  The  very  nature  of  God  required  it  to  be  thus. 
God  does  not  give  his  glory  to  any  creature.  Adam  was  a  man,  and  not 
God.  And  as  God  is  good,  so  is  he  also  just.  He  does  good  to  men,  but 
he  wills  that  they  be  obedient  and  grateful  to  him.  He  bestowed  innum- 
erable benefits  upon  man ;  therefore,  it  behooved  him  to  be  thankful, 
obedient,  and  subject  to  God,  who  has  declared,  in  his  law,  what  would  be 
pleasing  to  him,  and  what  would  not,  saying,  "  Of  the  tree  of  knowledge 
of  good  and  evil,  thou  shalt  not  eat,  lest  thou  die."  (Gen.  2  :  17.)  As 
if  he  would  say,  thou  shalt  have  respect  to  me,  adhere  to  me,  serve  and 
obey  me  ;  thou  shalt  not  ask  and  seek  rules  of  good  and  evil  from  any  one 
else  than  from  me  ;  thou  shalt  thus  show  thyself  obedient  to  me. 

To  this,  it  is  objected  :  God  foreknew  the  fall  of  man,  which  he  might 
have  prevented,  if  he  had  not  willed  it ;  but  he  did  not  prevent  it.  There- 
fore, Adam  sinned  by  the  will  and  fault  of  God.  Ans.  An  answer  has 
already  been  returned  to  this  objection :  yet  we  may  remark,  in  addition 
to  what  we  have  said,  that  it  does  not  necessarily  follow  from  the  fore- 
knowledge of  God,  that  man  was  compelled  to  fall.  A  certain  wise 
father  did,  from  some  particular  signs,  foresee  that  his  degenerate  son,  at 
some  subsequent  time,  would  be  thrust  through  with  a  sword ;  nor  does 
his  fore  knowledge  deceive  him ;  for  he  is  slain  for  fornication.  But  no 
one  believes  that  he  is  thus  slain  because  the  father  foresaw  that  he  would 
come  to  a  miserable  end  ;  but  because  he  is  a  fornicator.  Ambrose  thus 
speaks  of  the  murder  of  Cain :  . "  God  certainly  forehneiv  to  what  his 
rage  would  lead  him  when  excited  and  exasperated ;  yet  he  was  not  on  this 
account  urged  to  the  deed  which  he  perpetrated  by  the  exercise  of  his  own 
will  ^  as  hy  a  necessity^  to  sin  ;  because^  iyi  his  foreknowledge,  Grod  cannot  be 
deceived  J  ^  And  Augustin  says  :  "  God  is  a  just  revenger  of  those  things 
of  which  he  is  not  the  wicked  perpetrator.^^ 

V.    What  are  the  Effects  of  Sin? 

Having  defined  and  considered  2vhat  sin  is,  and  tvhence  it  proceeds,  we 
are  now  prepared  to  investigate  the  efiects  which  necessarily  follow  the 
transgi-ession  of  the  divine  law ;  a  knowledge  of  which  is  of  great  import- 
ance to  a  proper  understanding  of  the  magnitude  of  the  evil  of  sin.  These 
effects  are  temporal  and  eternal  punishments ;  and  because  God  often  pun- 
ishes sins  with  sins,  subsequent  transgressions  may  be  said  to  be  the  effects 


WHAT   THE   EFFECTS   OF   SIN   ARE.  55 

of  preceding  sins.  (Rom.  1 :  24.  2  Thcs.  2:  11.  Matt.  13:  12.) 
That  this  may  be  the  better  understood,  the  following  explanations  are 
especially  necessary. 

1.  Original  sin,  or  the  depravity  of  the  entire  nature  of  man,  or  the 
destruction  of  the  image  of  God  in  man,  in  the  sense  in  which  we  have 
explained  it,  is  the  effect  of  the  fall  of  our  first  parents  in  Paradise. 
(Rom.  5 :  19.) 

2.  All  actual  sins  are  the  effects  of  original  sin.  "  It  is  no  more  I  that 
doit,butsinthatdwelleth  in  me."     (Rom.  7  :  17.) 

3.  All  subsequent  actual  sins  are  the  effects  of  preceding  ones,  and  an 
increase  of  them ;  since,  according  to  the  just  judgment  of  God,  men 
often  run  from  one  sin  into  another,  as  Paul  teaches  concerning  the  Gen- 
tiles, in  the  first  chapter  of  his  Epistle  to  the  Romans. 

4.  The  sins  of  other  men  are  also  frequently  the  effects  of  actual  sins, 
inasmuch  as  many  persons  are  made  worse  through  the  reproach  and  bad 
examples  of  others,  and  are  thus  enticed  and  m'ged  on  to  sin,  as  it  is  said ; 
"  Evil  communications  corrupt  good  manners."     (1  Cor.  15  :  33.) 

5.  An  evil  conscience,  and  a  fear  of  the  judgment  of  God,  invariably 
and  constantly  follow  the  commission  of  sui.     (Rom.  2:  15.     Is.  57:  21.) 

6.  All  the  various  calamities  of  this  life,  together  with  temporal  death 
itself,  are  the  effects  of  sin :  because  it  is  on  account  of  sin  that  God  has 
inflicted  all  these  things  upon  the  human  race,  according  to  the  declaration: 
"  In  the  day  that  thou  eatest  thereof,  thou  shalt  surely  die."  (Gen.  2 : 
17.) 

7.  Eternal  death  is  the  last  and  most  extreme  consequence  of  sin,  in  all 
those  who  have  not  been  dehvered  therefrom  by  the  death  and  merit  of 
Christ:  "  Cursed  be  he  that  confirmeth  not  all  the  words  of  this  law  to  do 
them."  "  And  many  of  them  that  sleep  in  the  dust  of  the  earth,  shall 
awake  to  shame  and  everlasting  contempt."  "  Depart  from  me,  ye  cui^sed, 
into  everlasting  fire."     (Deut.  27 :  26.     Dan.  12 :  2.     Matt.  25 :  41.) 

All  sins,  therefore,  whatever  may  be  their  character,  deserve,  in  their 
own  nature,  eternal  death,  which  is  most  plainly  affirmed  in  these  and 
similar  passages  of  God's  word.  "  Cui'sed  be  he  that  confirmeth,"  &c. 
"  Whosoever  shall  offend  in  one  point,  he  is  guilty  of  all."  "  Thou  shalt 
by  no  means  come  out  thence,  till  thou  hast  paid  the  uttermost  farthing." 
(Deut.  27  :  26.     James  2  :  10.     Matt.  5  :  26.) 

Yet  all  sins  are  not  equal.  They  differ  according  to  certain  degrees, 
even  in  the  judgment  of  God ;  as  it  is  said :  "  All  sins  shall  be  forgiven 
unto  the  sons  of  men,  and  blasphemies  ;  but  he  that  shall  blaspheme  against 
the  Holy  Ghost  hath  never  forgiveness."  "  He  that  dehvered  me  imto 
thee  hath  the  greater  sin."     Mark  3  :  28,  29.     John  19  :  11.) 

So  there  will  also  be  degrees  in  the  punishments  of  hell :  for  the  pun- 
ishments of  the  lost  wiU  be  in  proportion  to  the  sins  which  they  have  com- 
mitted ;  although,  as  it  respects  the  duration  of  these  punishments,  all  will 
be  eternal.  ^'  That  servant  which  knew  his  Lord's  will,  and  did  not 
according  to  his  will,  shall  be  beaten  with  many  stripes."  "  It  shall  be 
more  tolerable  for  Tyre  and  Sidon  at  the  day  of  judgment,  than  for  you." 
(Luke  12 :  47.     Matt.  11 :  22.) 


56  THE  FREEDOM  OP  THE  WILL. 

Question  8.  Are  we  then  so  corrupt  that  we  are  wholly  incapable  of 
doing  any  good,  and  inclined  to  all  wickedness  ? 

Answer.    Indeed  we  are,  except  we  are  regenerated  by  the  Spirit  of  God. 

EXPOSITION. 

The  question  of  the  freedom  of  the  will,  or  the  power  of  the  human  will 
to  obey  God,  and  to  do  that  which  is  good,  is  intimately  connected  with  the 
subject  of  the  misery  of  man,  and  claims  our  attention  next  in  order.  It 
is  also  necessary  to  know  what  ability  man  possessed  before  the  fall,  and 
what  he  has  since,  that,  having  a  correct  knowledge  of  the  effects  of  the 
first  sin,  we  may  be  the  more  excited  to  humility,  and  to  an  earnest  desire 
for  divine  grace  and  guidance ;  and  also  to  true  gratitude  to  God.  For 
this  doctrine  of  the  liberty  of  the  will,  brings  us  to  a  consideration,  not  of 
the  ability  and  excellence  of  man,  but  of  his  weakness  and  misery. 

OF  FREE  WILL. 

The  principal  question  and  object,  in  this  discussion,  is,  Whether  man 
can  now,  in  the  same  way  in  which  he  separated  himself  from  God,  also 
return  to  him  by  his  own  strength — accept  of  the  grace  that  is  offered  him 
by  G-ody  and  recover  for  himself  the  position  which  has  been  lost  by  sin  f 
And  also,  whether  the  will  of  man  be  the  chief  cause  why  some  are  con- 
verted, tvhilst  others  continue  in  sin;  and  why,  both  among  the  converted 
and  the  unconverted,  some  are  better  than  others  ?  In  a  word,  whether  the 
will  of  man  be  the  cause  why  men  do  good  or  evil,  whether  in  this,  or  in  that 
manner  ? 

The  Pelagians,  and  others  of  a  similar  character,  reply  to  this  question, 
That  so  much  grace  is  given  by  God,  and  left  by  nature,  to  aU  men,  that 
they  can  of  themselves  return  to  God,  and  obey  him :  neither  are  we  to 
seek  for  any  other  cause  than  the  will  of  man,  as  the  reason  why  some  re- 
ceive and  retain,  whilst  others  reject  and  disregard,  divine  aid  in  forsaking 
sin,  and  do,  after  this  or  that  manner,  resolve  upon  and  execute  their  own 
counsels  and  deeds. 

The  Holy  Scriptures,  however,  teach  a  whoUy  different  doctrine,  which, 
as  we  understand  it,  is,  that  no  work  acceptable  and  pleasing  to  God  can 
be  undertaken,  and  performed  by  any  one,  without  regeneration  and  the 
special  grace  of  the  Holy  Spirit ;  neither  can  there  be  any  more  or  less 
good  in  the  counsels  and  actions  of  any  man,  than  God  of  his  own  free 
grace  chooses  to  produce  in  them ;  nor  can  the  will  of  any  creature  be 
inclined  in  any  other  direction  than  that  which  seems  good  to  the  eternal 
and  gracious  counsel  of  God.  And  yet  all  the  actions  of  the  created  wiU, 
both  good  and  bad,  are  performed  freely.  That  this  may  be  the  better 
understood,  let  us  inquire : 

I.     What  is  freedom  of  will,  or  free  power  of  choice  f 
n.      What  is  the  distifiction  tvhich  exists  between  the  liberty  which  is  in 

G-od,  and  that  which  is  in  his  rational  creatures,  angels  and  menf 
III.     Is  there  any  freedom  of  the  human  will  ? 
lY.     What  hind  of  freedom  of  will  is  there  in  man  ;  or  how  many  de^ 

grees  of  free-will  are  there  in  man,  according  to  his  fourfold  state  ? 


THE  FREEDOM  OP  THE  WILL.  67 

I.    What  is  the  Freedom  of  the  Will,  or  Free  Power  of  Choice  ? 

The  term  freedom,  or  liberty,  sometimes  signifies  a  relation,  power 
or  right,  be  it  the  ordering  or  disposing  of  a  person  or  thing,  made  by 
the  will  of  a  certain  person,  or  by  nature,  for  the  purpose  of  acting 
with  one's  own  choice,  or  from  fear  according  to  just  laws,  or  the  order 
which  is  in  harmony  with  the  nature  of  man ;  for  the  purpose  of  enjoying 
those  benefits  wliich  are  fit  and  proper  for  us,  without  any  prohibition  and 
restraint ;  and  for  the  purpose  of  being  reheved  from  enduring  the  wants 
and  burdens  which  are  not  peculiar  to  our  nature.  This  may  be  termed 
a  freedom  from  bondage  and  misery,  and  is  opposed  to  slavery.  So  God 
is  most  free,  because  he  is  bound  to  no  one :  so  the  Jews  and  Romans  were 
free,  not  being  bound  by  foreign  governments  and  burdens  r  so  a  state,  or 
city  is  free  from  tyranny  and  servitude,  whilst  in  the  enjoyment  of  civil 
liberty :  so  we,  being  justified  by  faith,  are  through  Christ  freed  from  the 
wrath  of  God,  the  curse  of  the  law,  and  the  ceremonies  instituted  by 
Moses.  But  this  signification  of  liberty  does  not  properly  belong  to  this 
discussion  of  the  freedom  of  the  will ;  because  it  is  evident,  and  admitted 
by  all,  that  we  are  the  servants  of  God,  and  that  the  law  binds  us  either 
to  obedience,  or  punishment.  There  are  also  many  things  which  our  will 
chooses  freely,  which  it  nevertheless  has  not  the  power  or  abihty  to  perform. 

Secondly^  freedom  is  opposed  to  constraint,  and  is  a  quahty  of  the  will, 
or  a  natural  power  of  an  intelligent  creature,  concurring  with  the  will ; 
that  is,  it  is  the  power  of  choosing  or  refusing,  of  its  own  accord,  and 
without  any  constraint,  an  object  presented  by  the  understanding,  the 
nature  of  the  will  remaining  the  same,  and  being  free  to  choose  this  or 
that,  or  to  defer  any  action  it  may  see  fit,  just  as  a  man  may  be  willing  to 
walk,  or  not  to  walk.  This  is  to  act  upon  mature  deliberation,  which  is  the 
method  of  acting  peculiar  to  the  will. 

This  freedom  of  will  belongs  to  God,  angels,  and  men ;  and,  when  con- 
sidered in  relation  to  them,  is  called  free  power  of  choice.  For  that  is 
said  to  be  free  which  is  endowed  with  this  power,  or  hberty  of  willing  or 
not  willing,  whilst  the  power  of  choice  is  the  will  itself,  as  it  follows  or 
rejects  the  judgment  of  the  mind  in  the  choice  which  it  makes ;  for  it 
comprehends  both  faculties  of  the  mind,  viz :  the  judgment  and  the  will. 

Free  poiver  of  choice  is  therefore  the  faculty  or  poiver  of  willing  or  not 
willing^  of  choosing  or  rejecting  an  object  presented  hy  the  understand- 
ing^ of  its  oiun  accord,  and  without  any  constraint.  This  faculty  is  called 
the  poiver  of  choice  in  respect  to  the  mind,  which  presents  objects  to  the 
will,  to  be  chosen  or  rejected;  and  it  is  called  free  in  respect  to  the 
will  following  voluntarily  and  of  its  own  accord,  without  any  constraint, 
the  judgment  of  the  mind.  That  is  called  free  wliich  is  voluntary,  and 
which  is  opposed  to  what  is  involuntary  and  constrained,  but  not  to  that 
which  is  necessary ;  for  that  which  is  voluntary  may  agree  and  harmonise 
with  what  is  necessary,  but  not  with  what  is  involuntary,  as  God  and  the 
holy  angels  are  necessarily  good,  but  not  involuntarily  or  constrainedly ; 
but  most  freely,  because  they  have  the  be^ning  and  cause  of  their  good- 
ness, which  is  free  will,  in  themselves.  That  is  said  to  be  constrained 
which  has  only  an  external  beginning  and  cause  of  its  own  activity,  and 
not,  at  the  same  time,  one  that  is  also  internal,  by  which  it  may  move  itself 
to  act  in  this  or  in  that  manner. 


58  THE   FREEDOM   OF  THE   WILL. 

There  is,  therefore,  such  a  difference  between  what  is  necessary  and 
constrained^  as  that  which  exists  between  what  is  general  and  particular. 
Whatever  is  constrained  is  necessary,  but  not  every  thing  that  is  necessary 
is  constrained.  Hence  there  is  what  is  called  a  double  necessity — a 
necessity  of  immutabihty  and  of  constraint.  The  former  may  exist  w:ith 
what  is  voluntary,  but  the  latter  cannot. 

The  same  distinction  also  exists  between  what  is  free  and  contingent. 
Every  thing  that  is  free  is  contingent,  but  not  the  opposite.  Therefore 
that  which  is  free  is  a  species  of  what  is  contingent,  as  is  also  that  which 
is  fortuitous  and  casual. 

II.    What  is  the  Distinction  which  exists  between  the  Liberty 
WHICH  IS  in  God  and  his  creatures,  Angels  and  Men? 

There  are  two  things  common  to  God  and  rational  creatures  as  it 
respects  the  liberty  of  the  will.  The  one  is,  that  God  and  intelligent 
creatures  act  upon  deliberation  and  counsel,  that  is,  they  choose  or  reject 
objects  by  the  exercise  of  the  understanding  and  will.  The  other  is,  that 
they  choose  or  reject  objects  by  their  own  proper  and  inward  activity, 
without  any  constraint,  which  is  the  same  thing  as  to  say  that  the  will 
being  in  its  own  nature  capacitated  to  will  the  opposite  of  that  which  it 
does  will,  or  to  defer  actmg,  inclines  of  its  own  accord  to  that  course 
which  it  prefers.  (Ps.  104:  24;  115:  3,  Gen.  3:6.  Is.  1:  19,  20. 
Matt.  23:  37.) 

There  are  thi-ee  differences  between  the  liberty  which  belongs  to  God 
and  that  which  belongs  to  his  creatures. 

The  first  relates  to  the  understanding.  God  sees  and  understands  of 
himself  all  things  iq  the  most  perfect  manner,  from  all  eternity,  without 
the  least  ignorance  or  error  of  judgment.  Creatures,  on  the  other  hand, 
know  nothing  of  themselves,  neither  do  they  know  all  things,  nor  the 
same  things  at  all  times ;  but  only  so  much  of  God,  together  with  his 
works  and  will,  as  he  is  pleased,  at  particular  times,  to  reveal  unto  them. 
Hence  they  are  ignorant  of  many  thmgs,  and  often  err.  The  following 
passages  of  Scripture  confirm  this  distinction  w^hich  we  have  made  in 
regard  to  the  miderstanding :  "Of  that  day  and  hour  knoweth  no  man, 
no  not  the  angels  of  heaven ;  but  my  Father  only."  "  He  giveth  wisdom 
unto  the  wise,  and  knowledge  to  them  that  know  understanding.'^  "  Who 
hath  directed  the  Spirit  of  the  Lord?"  "Neither  is  there  any  creature 
that  is  not  manifest  in  his  sight."  "  He  lightneth  every  man  that  cometh 
into  the  world."  (Matt.  24:  36.  Dan.  2:  21.  Is.  40:  13.  Heb.  4:  13. 
John  1:9.) 

The  second  distinction  holds  in  the  ivill.  The  will  of  God  is  neither 
governed  by,  nor  dependent  upon,  any  thing  beyond  or  out  of  itself.  The 
wills  of  angels  and  men  are  indeed  the  causes  of  their  own  actions ;  yet 
they  are  notwithstanding  influenced  and  controlled  -by  the  secret  counsel 
and  pro"sddence  of  God,  in  the  choice  or  rejection  of  objects,  whether 
immediately  by  God,  or  through  certain  instrumentalities,  be  they  good  or 
evil,  which  God  sees  fit  to  employ.  It  is  consequently  impossible  for  them 
to  do  any  thing  contrary  to  the  eternal  and  immutable  counsel  of  God. 
Hence  the  term  aursfouCjov  (which  means  to  be  absolutely  his  own,  at  his 
own  will,  and  in  his  own  power),  by  which  the  Greek  Theologians  express 


THE   FREEDOM   OF  THE  WILL.  69 

free  power  of  choice,  belongs  more  properly  to  God,  who  is  perfectly  and 
absolutely  at  his  own  control,  not  being  bound  to  any  one  ;  whilst  the  term 
exoutfiov  (which  means  voluntary  or  free)  is  more  correctly  used  in  rela- 
tion to  creatures,  and  is  thus  applied  in  the  following  passages  of  Scripture : 
(Phil.  5:14.  Heb.  10:  26.  1  Pet.  5:  2.)  The  various  arguments  and 
testimonies  from  the  word  of  God,  by  which  this  distinction  is  estabUshed, 
will  be  presented  at  large  when  we  come  to  the  consideration  of  the 
doctrine  of  the  providence  of  God. 

That  God,  however,  is  indeed  the  first  cause  of  his  counsels,  these  and 
similar  declarations  of  his  word  plainly  affirm :  "  He  hath  done  whatsoever 
he  hath  pleased.'^  "  WTio  doeth  according  to  his  own  will  in  the  army  of 
heaven,  and  among  the  inhabitants  of  the  earth."  (Ps.  115:  3.  Dan. 
4:  35.)  That  the  will  and  counsels  of  creatures  depend  upon  the  per- 
mission and  will  of  God,  may  be  proven  by  the  following  and  similar 
passages  of  holy  writ :  "  The  Lord  shall  send  hk,  angel  before  thee,"  &c. 
"  Go  and  gather  the  children  of  Israel  together,"  &c.  ''  Him  being 
delivered  by  the  determuiate  coimsel  and  foreknowledge  of  God,  ye  have 
taken,  and  by  wicked  hands  have  crucified  and  slain."  "  But  God  hath 
fulfilled  those  things,"  &c.  "  Herod  and  Pontius  Pilate,  with  the  Gentiles 
and  the  people  of  Israel,  were  gathered  together,  for  to  do  whatsoever  thy 
hand  and  thy  counsel  determined  before  to  be  done."  "  I  know,  0  Lord, 
that  the  way  of  man  is  not  in  himself ;  it  is  not  in  man  that  walketh  to 
direct  his  steps."  "The  king's  heart  is  in  the  hand  of  the  Lord."  (Gen. 
24:7.  Ex.  3:16.  Acts  2:  23 ;  3:  17 ;  4:  2T.  Jer.  10:  23.  Prov. 
21:  1.)  The  will,  therefore,  of  angels  and  men,  and  all  other  second 
causes,  are  in  like  manner  governed  by  God,  as  they  are  from  him,  as  their 
first  and  chief  cause.  But  the  will  of  God  is  ruled  by  none  of  his  crea- 
tures, because  as  he  has  no  efficient  cause  out  of  himself,  so  he  has  no 
moving  or  inclining  cause ;  otherwise  he  would  not  be  God,  the  first  and 
great  cause  of  all  his  works,  and  creatures  would  be  substituted  in  the 
place  of  God.  God  does  not  constrain  and  force,  but  moves  and  directs 
the  will  of  his  creatures ;  in  other  words,  he  efiectuaUy  inclines  the  will 
by  presenting  objects  to  the  mind,  to  choose  that  which  the  understanding 
at  the  time  judges  to  be  good,  and  to  reject  what  it  conceives  to  be  evil. 

The  third  distinction  holds  m  the  understanding  and  ivill  at  the  same 
time.  God,  as  he  knows  all  things  unchangeably,  so  he  has  also  decreed 
them  from  everlasting,  and  wills  unchangeably  all  things  which  are  done  in 
^  far  as  they  are  good,  and  permits  them  in  as  far  as  they  are  sins.  But 
as  the  notions  and  judgment  which  creatures  form  of  things  are  changeable, 
so  their  wills  are  also  changeable.  They  will  that  which  before  they  would 
not,  and  refuse  to  choose  that  which  they  formerly  delighted  in.  And 
still  fui'ther,  as  all  the  counsels  of  God  are  most  good,  just  and  wise,  he 
never  disapproves  of  them ;  neither  does  he  correct  or  change  them,  as 
men  often  do,  when  they  perceive  that  they  have  unwisely  decided  upon 
any  thing.  These  declarations  of  Scripture  are  here  in  point :  "  God  is 
not  a  man,  that  he  should  lie ;  neither  the  Son  of  man,  that  he  should 
repent."  "I  am  the  Lord,  I  change  not."  "What  if  God,  wiUing  to 
show  his  wrath,  and  to  make  his  power  known,  endured  with  much,"  &c. 
(Num.  23:19.     Mai.  3:  6.     Rom.  9:  22.) 


60  THE  FREEDOM  OF  THE  WILL. 

Obj.  1.  He  who  cannot  change  his  counsel  has  no  free  ttHI.  God 
cannot  change  his  counsel.  Therefore  his  will  is  not  free.  Ans.  We 
reply  to  the  first  proposition  of  this  syllogism  by  making  a  distinction :  it 
is  not  he  who  cannot  change  his  purpose  that  has  no  hberty  of  will,  but  he  who 
cannot  change  his  counsel,  being  hindered  by  some  external  cause,  although 
he  might  wish  to  change  it.  But  God  does  not  change  his  counsel,  neither 
can  he  change  it ;  not,  however,  on  account  of  any  hinderance  arising  from 
some  external  cause,  nor  on  account  of  any  imperfection  of  nature  or  abil- 
ity, but  because  he  does  not  will,  neither  can  he  will  a  change  of  his  counsel, 
on  account  of  the  immutable  rectitude  of  his  will,  in  which  no  error  nor  any 
cause  of  change  can  possibly  exist. 

Obj.  2.  That  which  is  governed  and  ruled  by  the  unchangeable  will 
of  God  does  not  act  freely.  The  will  of  angels  and  men  acts  freely. 
Therefore  it  is  not  ruled,  nor  bound  in  the  choice  which  it  makes,  by  the 
unchangeable  will  of  God.  Ans.  It  is  necessary  here  again,  in  answering 
the  above  objection,  to  make  the  following  distinction  with  reference  to  the 
major  proposition :  He  who  is  so  ruled  and  controlled  by  the  will  of  God 
as  to  act  without  any  dehberation  and  choice  of  his  own,  does  not  act 
freely ;  but  it  is  not  in  this  way  that  God  influences  the  wiU  of  angels  and 
men.  He  presents  objects  to  the  imderstanding,  and  through  these 
effectually  moves  and  inclines  the  will,  so  that  although  they  choose  that 
which  God  wills,  they  nevertheless  do  it  from  their  own  dehberation  and 
choice,  and  therefore  act  freely.  Hence  creatures  may  be  said  to  act 
freely,  not  when  they  disregard  every  form  of  government  and  restraint, 
but  when  they  act  with  dehberation,  and  when  the  wiU  chooses  or  rejects 
objects  by  its  own  free  exercise,  even  though  it  may  be  excited  and  con- 
trolled by  some  one  else. 

Obj.  3.  If  the  will,  when  God  changes  it,  and  directed  it  upon  other 
objects,  cannot  resist,  it  is  wholly  passive.  But  this  involves  us  in  error. 
Therefore  the  wiU  cannot  be  thus  influenced  and  controlled.  Ans.  The 
conclusion  here  drawn  is  incorrect,  in  as  much  as  there  is  not  a  sufficiently 
fall  and  distinct  enumeration  in  the  major  proposition  of  those  exercises 
and  actions  of  which  the  will  is  capable ;  for  it  may  not  only  resist  the 
influence  which  God  brings  to  bear  upon  it,  but  it  has  the  ability  also,  by 
its  own  proper  determination,  to  obey  God,  and  to  assent  to  the  suggestions 
and  influences  of  his  spirit.  In  doing  this,  however,  it  is  not  only  passive, 
but  also  active,  and  performs  its  own  actions,  although  the  power  of  assent- 
ing and  obeying  is  not  from  itself,  but  from  the  grace  of  the  Holy  Spirit. 

Obj.  4.  That  which  resists  the  wiU  of  God  is  not  governed  by  it.  The 
will  of  man  opposes  and  resists  God  in  many  things.  Therefore  it  is  not 
governed  by  him.  Ans.  There  are  here  four  terms.  The  major  proposi- 
tion is  true,  if  it  be  understood  as  including  both  the  secret  and  revealed 
will  of  God;  the  minor,  however,  merely  expresses  the  will  of  God  as 
expressed  or  revealed,  for  the  secret  decrees  of  God's  wiU  are  always 
ratified  and  performed  in  all,  even  in  those  who  most  violently  resist  the 
commandments  of  God. 

Obj.  5.  If  all  the  determinations,  including  even  those  of  the  wicked, 
are  excited  and  ruled  by  the  wiU  of  God,  and  if  many  of  these  are  sinful, 
then  God  seems  to  be  the  author  of  sin.     Ans.  There  is  here  a  fallacy  of 


THE  FREEDOM  OF  THE  WILE.  61 

accident  in  the  minor  proposition,  for  the  determinations  of  the  mckcd  are 
sins,  not  in  as  far  as  they  are  ordained  and  proceed  from  the  will  of  God 
(for  so  far  they  are  good,  and  agree  with  the  divine  law),  but  in  as  far  as 
they  are  from  devils  and  men,  who  in  acting  either  do  not  know  the  wiU 
of  God,  or  do  not  perform  it  with  the  design  that  they  may  thus  obey  and 
glorify  God. 

in.      Is  THERE  ANY  FREEDOM   OP  THE  HUMAN  WiLL  ? 

That  there  is  in  man  a  certain  freedom  of  will,  is  proven :  1.  From  the 
fact  that  man  was  created  in  the  image  of  God,  of  which  free  will  consti- 
tuted a  part :  "  Let  us  make  man  in  our  image,  after  our  hkencss."  "  God 
made  man  in  the  beginning,  and  left  him  in  the  hand  of  his  counsel.'* 
(Gen.  1 :  26.  Eccl.  15 :  14.)  2.  From  the  definition  of  the  freedom 
which  belongs  to  man ;  for  man  acts  upon  deliberation,  freely  knowing,  and 
desiring  or  rejecting  this  or  that  object.  If  this  definition,  now,  correspond 
with  the  nature  of  man,  the  thing  which  is  expressed  and  defined  by  it 
must  also  belong  to  him. 

Obj.  1.  If  man  be  in  the  possession  of  freedom  of  will,  the  doctrine 
of  original  sin  is  overthrown ;  for  it  is  a  contradiction  to  say  that  man  is 
not  able  to  obey  God,  and  to  affirm,  at  the  same  time,  that  he  has  liberty 
of  will.  Ans.  There  is  no  real  opposition  in  what  is  here  affirmed,  because 
since  the  fall  man  has  Hberty  of  will  only  in  part,  and  not  such  as  he  had 
before  the  fall,  nor  to  the  same  degree. 

Obj.  2.  He  who  has  not  a  will  to  choose  in  like  manner  the  good  and 
the  e^dl,  does  not  possess  free-will.  But  man,  since  the  fall,  has  not  a  will 
to  choose  equally  the  good  and  the  evil.  Therefore  he  does  not  possess 
freedom  of  will.  Ans.  We  reject  the  major  proposition,  because  it  con- 
tains an  incorrect  definition  of  liberty ;  for,  according  to  it,  God  himself 
does  not  possess  any  liberty  of  will. 

Obj.  3.  That  which  is  dependent  upon  another  is  not  free.  Our  will  is 
dependent  upon  another.  Therefore  it  is  not  free.  Ans.  "We  reply  to  the 
major  proposition,  by  making  the  following  distinction :  That  w^hich  is  de- 
pendent upon  and  rded  by  another,  and  not  by  itself  also,  is  not  free.  The 
will  of  man,  however,  is  ruled  not  only  by  another,  but  also  by  itself ;  for 
God  influences  men  in  such  a  manner,  that  they  are  not  constrained  and 
carried  along  involuntarily,  but  most  freely ;  so  that  it  may  be  said  that 
they  move  ^emselves.  The  being  or  will  which  is  moved  only  by  itself, 
belongs  to  God  alone,  of  whom  infinite  liberty  may  more  correctly  be  pre- 
dicated, than  of  creatures.  In  the  mean  while,  however,  it  may  be  suffi 
cient,  as  far  as  it  respects  the  liberty  which  belongs  to  man,  to  affirm,  that 
whatever  he  wills,  he  wills  freely,  and  by  his  own  proper  determination. 

Obj.  4.  That  which  is  enslaved  is  not  free.  Our  power  of  choice  is  en- 
slaved since  the  fall.  Therefore  it  is  not  free.  Ans.  The  whole  argument 
is  conceded,  if  by  free  we  understand  that  which  has  the  power  of  choos- 
ing that  which  is  good  and  pleasing  to  God :  for  thus  far  the  will  is  held  in 
bondage,  and  can  only  will  and  choose  that  which  is  evil.  "  I  am  carnal, 
sold  under  sin,"  &c.  (Rom.  T :  14.)  But  if  by  free  we  understand 
voluntary,  or  deliberative,  then  the  major  proposition  is  false  ;  for  it  is  not 
the  subjection,  but  the  constraint  of  the  wUl,  that  takes  away  its  liberty. 


62  THE  FREEDOM  OF  THE  WILL. 

rV.     What  kind  of  Liberty  of  Will  has  Man;  or  how  many 
Degrees  of  Free- Will  are  there,  according  to  Man's  four-fold 

STATE  ? 

It  is  still  further  to  be  inquired,  in  the  discussion  of  this  subject,  (and 
this  is  also  necessary,  in  order  that  we  may  arrive  at  a  proper  knowledge 
of  ourselves,)  What^  and  hoiv  great^  was  the  hberty  of  will  which  man 
possessed  before  the  fall  ?  Whether  there  he  any,  or  none  at  all,  since  the 
fall  ?  And  if  any,  what  is  it  ?  Whether  it  he  restored  in  us;  in  what  mann 
ner,  and  how  far  f  Wherefore  it  is  evident  that  the  degrees  of  free-will 
may  be  considered,  and  distinguished  most  correctly,  according  to  the  four- 
fold state  of  man,  viz:  as  not  yet  fallen  into  sin — as  fallen — as  regen- 
erated— and  as  glorified;  that  is,  what  kind,  and  how  great,  was  the 
freedom  of  the  human  will  before  the  fall  ?  What  is  this  freedom  since  the 
fall,  and  before  regeneration  ?  What  is  it  in  those  who  are  regenerated  ? 
And  what  will  it  be  in  the  life  to  come,  in  a  state  of  glorification  ? 

The  first  degree  of  hberty  is  that  which  belonged  to  man  before  the  faU. 
This  consisted  in  a  mind  enlightened  with  the  perfect  knowledge  of  God, 
and  a  will  yielding  entire  obedience  to  God  by  its  own  voluntary  act  and 
inclination ;  and  yet  not  so  confirmed  in  this  knowledge  and  obedience,  but 
that  it  might  faU  by  its  own  free  exercise,  if  the  appearance  of  any  good 
were  presented  for  the  purpose  of  deceiving,  and  efiecting  a  fall ;  —  that  is, 
the  wiU  of  man  was  free  to  choose  good  and  evil,  or  it  might  freely  choose 
the  good,  but  in  such  a  manner  that  it  might  also  choose  the  evil :  it  might 
continue  to  stand  in  the  good,  being  preserved  by  God,  and  it  might  also 
incline  and  faU  over  to  the  evil,  if  forsaken  of  God.  The  former  is  con- 
firmed by  a  consideration  of  the  perfection  of  the  image  of  God  in  which 
man  was  created.  The  latter  is  evident  from  the  event  itself,  and  from 
the  following  testimonies  of  Scripture  :  "  God  made  man  upright,  but  they 
have  sought  out  many  inventions."  "  God  hath  concluded  them  aU  in  un- 
belief, that  he  might  have  mercy  upon  all."  (Eccl.  7  :  29.  Rom.  11 : 
32.)  In  the  last  passage  just  quoted,  Paul  testifies  that  God,  with  pro- 
found wisdom,  did  not  place  the  fii-st  man  beyond  the  reach  of  a  fall ;  nor 
did  he  give  him  such  a  measure  of  grace,  that  he  might  not  be  seduced 
by  the  temptation  of  the  devil,  and  be  persuaded  to  sin ;  but  he  permitted 
him  to  be  seduced,  and  to  faU  into  sin  and  death,  that  aU  those  who  would 
be  saved  from  this  general  ruin  might  be  saved  by  his  mercy  alone.  It  is 
also  proven  by  this  plain  argument :  that  if  nothing  can  be  done  without 
the  eternal  and  most  wise  counsel  of  God,  then  surely  the  faU  of  our  first 
parents,  least  of  all,  could  be  excluded  therefrom,  inasmuch  as  God  had  fuUy 
determined,  from  the  very  beginning,  what  he  would  have  done,  as  regarcfe 
the  human  race — the  most  important  part  of  the  work  of  creation.  Those 
things  which  the  wisdom  of  man  is  accustomed  to  bring  forward  against 
what  has  here  been  advanced,  may  be  found  in  Ursini  vol.  i.   p.  242,  &c. 

The  second  degree  of  free  power  of  choice  is  that  which  belongs  to  man 
as  a  fallen  being,  born  of  corrupt  parents,  and  unregenerated.  In  this 
state  the  will  does  indeed  act  freely,  but  it  is  disposed  and  inclined  only  to 
that  which  is  evil,  r.nd  can  do  nothing  but  sin.  And  the  reason  is,  because 
the  fall  was  followed  by  a  privation  of  the  knowledge  of  God,  and  of  all 
inclinations  to  obedience  ;  and  because  this  has  been  succeeded  by  an  igno- 
rance of,  and  an  aversion  to  God,  from  which  man  cannot  be  dehvered 


THE  FREEDOM  OF  THE  WILL.  63 

unless  he  be  regenerated  by  the  Holy  Spirit.  In  short,  there  is  in  man, 
since  the  fall,  in  liis  unrcgcnerate  state,  a  proncness  to  choose  only  that 
which  is  evil.  In  view  of  this  ignorance  and  corruption  of  human  nature 
since  the  fall,  it  is  said :  "  Every  thought  of  man's  heart  is  evil  continu- 
ally." "  Can  the  Ethiopian  change  his  skin,  and  the  leopard  his  spots," 
&c.  "  Every  man  from  liis  youth  is  given  to  evil,  and  their  stony  hearts 
cannot  become  flesh."  "  We  were  dead  in  trespasses  and  in  sins ;  and 
were  by  nature  the  children  of  wrath."  "  A  corrupt  tree  cannot  bring 
forth  good  fruit."  "  We  are  not  sufficient  of  ourselves  to  think  anything 
as  of  ourselves."  (Gen.  6 :  5.  Jer.  13  :  23.  Syr.  17  :  13.  Eph.  2  : 
1,  3.  Matt.  7 :  18.  2  Cor.  3:6.)  With  these  exphcit  testimonies, 
gathered  from  the  word  of  God,  every  man's  experience  fully  harmonizes : 
as  may  also  be  said  to  be  true  of  the  sense  of  conscience,  which  declares 
that  we  have  no  hberty  and  inclination  of  will  to  do  that  which  is  good ; 
but  in  the  place  of  this,  a  great  proneness  to  do  that  which  is  evil,  so  long 
as  we  are  not  regenerated ;  as  it  is  said :  "  Turn  thou  me,  and  I  shall  be 
turned."  (Jer.  31 :  18.)  It  is,  therefore,  clearly  evident  that  the  love 
of  God  is  ui  no  one  by  nature  ;  and  hence  no  one,  in  this  state,  has  a  pro- 
pensity or  inclination  to  serve  God. 

Obj.  1.  There  is  nothing  easier  (said  Erasmus  to  Luther)  than  to  re- 
strain the  hand  from  theft.  And  still  further :  Socrates,  Aristides,  and 
many  others,  performed  many  excellent  things,  and  were  adorned  with 
many  virtues ;  therefore  there  was  in  them,  before  regeneration,  a  power 
of  choice  that  was  free  to  do  that  which  was  good.  Ans.  This  is  an  im- 
perfect definition  of  free  power  of  choice,  and  of  what  constitutes  a  good 
work ;  or  of  Hberty  to  do  that  which  is  good,  wliich  is  the  power  of  ren- 
dering such  obedience  as  is  acceptable  to  God.  This  the  unregenerate 
have  not.  And  although  they  may  refrain  from  theft,  as  far  as  the  exter- 
nal act  is  concerned,  yet  they  are  guilty  of  it  as  it  respects  the  desires 
and  tendencies  of  the  heart.  And  not  only  so,  but  this  external  propriety 
itself,  of  which  so  much  account  is  made,  is  to  be  attributed  to  God,  who 
by  his  providence  controls  the  hearts  even  of  the  wicked,  and  restrains 
them  from  those  outbreaks  of  sin  to  which  they  are  naturally  inchned.  Yet 
it  would  be  wrong  to  conclude  from  this  that  it  is  easy  for  them  to  com- 
mence that  true  internal  obedience  which  is  pleasing  to  God.  Such  obedi- 
ence can  only  be  rendered  by  those  who  have  been  regenerated  by  the 
Holy  Spirit. 

Obj.  2.  The  works  which  are  prescribed  and  enjoined  by  the  law  are 
good.  The  heathen  perform  many  of  these  works.  Therefore,  their 
works  are  good,  although  they  have  not  been  regenerated ;  and,  as  a 
matter  of  consequence,  they  must  possess  liberty  to  choose  the  good. 
Ans.  We  reply  to  this  objection  by  making  the  following  distinction :  The 
works  prescribed  and  enjoined  by  the  law  are  good,  considered  in  them- 
selves ;  but  they  become  evil,  by  an  accident,  when  they  are  done  by  those 
who  are  not  regenerated ;  because  they  are  not  done  in  the  manner,  nor 
with  the  design  wliich  God  requires. 

Obj.  3.  What  God  desires  us  to  do,  we  have  the  power  of  doing.  God 
desires  us  to  do  that  which  contributes  to  our  well-being.  Therefore,  we 
have  the  ability,  of  ourselves,  to  do  that  which  is  good,  and  consequently 
do  not  need  the  grace  and  influence  of  the  Holy  Spirit.  Ans.  There  is 
in  this  syllogism,  an  incorrect  chain  of  reasoning,  arising  from  the  ambi- 


64  THE  FREEDOM  OF  THE  WILL. 

guity  of  the  word  desire.  In  the  major,  it  is  used  in  its  ordinary  and 
proper  sense.  But  in  the  minor,  it  is  used  improperly ;  for  God  is  here 
said  to  desire,  through  a  figure  of  speech,  by  which  he  is  represented  as 
being  affected  after  the  manner  of  men.  Hence,  there  is  a  different  kind 
of  affirmation  in  the  major  from  what  there  is  in  the  minor.  God  desires 
in  two  respects.  First,  in  respect  to  his  commandments  and  invitations. 
Secondly,  in  respect  to  the  love  which  he  cherishes  towards  his  creatures, 
and  the  torments  of  those  that  perish,  but  not  in  respect  to  the  execution 
of  his  justice.  Reply.  He  who  invites  others  to  do  that  which  is  good, 
and  rejoice  in  their  well-doing,  declares  that  it  is  in  their  power  to  do  this, 
and  not  in  the  power  of  him  who  invites.  But  God  invites  us  to  do  that 
which  is  good,  and  approves  of  our  conduct  when  we  thus  act.  Therefore,  it 
is  in  our  power  to  do  the  good.  Ans.  We  deny  the  minor  proposition ; 
because  it  is  not  sufficient  for  God  to  invite.  It  is  also  necessary  that  our 
wills  consent  to  do  the  good,  which  they  will  not  do  unless  God  inchne  them. 

Obj.  4.  If  we  can  do  nothing  but  sin  before  our  regeneration,  God 
seems  to  punish  us  unjustly.  Ans.  He  who  sins  of  necessity  is  punished 
imjustly,  unless  he  has  brought  this  necessity  of  sinning  upon  himself.  We 
are,  therefore,  justly  punished,  because  we  have  brought  this  necessity  of 
simiing  upon  ourselves,  in  our  first  parents,  and  follow  their  example  by 
doing  the  same  things.  Other  objections,  which  are  ordinarily  brought 
forward  by  the  advocates  of  firee-will,  may  be  seen  in  Ursini  vol.  i. 
page  245. 

The  third  degree  of  free  power  of  choice  is  that  which  belongs  to  a  man 
as  regenerated,  but  not  as  yet  perfected  and  glorified.  In  this  state  the 
will  uses  its  hberty,  not  only  for  doing  that  which  is  evil,  as  is  true  of  man 
before  his  regeneration,  but  here  the  will  does  both  the  good  and  the  evil 
in  part.  It  does  that  which  is  good,  because  the  Holy  Spirit,  by  his  special 
grace,  has  renovated  the  nature  of  man  through  the  Word  of  God  —  has 
kindled  new  light  and  knowledge  in  the  understanding,  and  has  awakened 
in  the  heart  and  will  such  new  desires  and  inclinations,  as  are  in  harmony 
with  the  divine  law ;  and  because  the  Holy  Spirit  effectually  inclines  the 
will  to  do  those  things  which  are  in  accordance  with  this  knowledge,  and 
with  these  desires  and  inclinations.  It  is  in  this  way  that  the  will  recov- 
ers both  the  power  of  willing  that  which  is  acceptable  to  God,  and  the  use 
of  this  power,  so  that  it  commences  to  obey  God  according  to  these  decla- 
rations of  his  word :  "  The  Lord  thy  God  will  circumcise  thy  heart." 
"  A  new  heart  also  will  I  give  you,  and  a  new  spirit  will  I  put  within  you ; 
and  I  will  take  away  the  stony  heart  out  of  your  flesh,  and  I  will  give  you 
a  heart  of  flesh."  "  Where  the  Spirit  of  the  Lord  is,  there  is  liberty." 
"  Whosoever  is  bom  of  God  doth  not  commit  sin."  (Deut.  30  :  6.  Ex. 
36  :  26.  2  Cor.  3  :  17.  1  John  3 :  9.)  The  reasons,  on  account  of 
which  the  will  in  this  third  degree  chooses  and  does  in  part  both  the  good 
and  the  evil,  are  the  following :  1.  Because  the  mind  and  will  of  those 
who  are  regenerated,  are  not  fully  and  perfectly  renewed  in  this  Hfe, 
There  are  many  remains  of  depravity  which  cleave  to  the  best  of  men,  as 
long  as  they  continue  in  the  flesh,  so  that  the  works  which  they  perform 
are  imperfect,  and  defiled  with  sin.  "  I  know  that  in  me,  (that  is,  in  my 
flesh,)  dwelleth  no  good  thing."  (Rom.  7  :  18.)  2.  Because  those  who 
are  regenerated  are  not  always  governed  by  the  Holy  Spirit ;  but  are 
sometimes  forsaken  of  God  for  a  season,  that  he  may  thus  either  try,  or 


THE  FREEDOM  OF  THE  WILL.  66 

humble  them.  Yet  although  they  are  thus  left  to  themselves  for  a  time, 
they  do  not  finally  perish,  for  God,  in  liis  own  time  and  way,  calls  them  to 
repentance.  "  Take  not  thy  Holy  Spirit  from  me."  "  0  Lord,  why  hast 
thou  made  us  to  err  from  thy  ways,  and  hardened  our  heart  from  thy  fear. 
Return,  for  thy  servant's  sake."  (Ps.  51 :  13.  Is.  G3  :  17.)  In  short, 
after  regeneration  is  begun  in  man,  there  is  a  proneness  to  choose  partly 
the  good,  and  partly  the  evil.  There  is  a  proneness  to  the  good^  because 
the  mind  and  will  being  illummated  and  changed,  begin,  in  some  measure, 
to  be  turned  to  the  good,  and  to  commence  new  obedience.  There  is  a 
proneness  to  the  evil,  because  the  saints  are  only  imperfectly  renewed  in 
this  life  —  retain  many  infirmities  and  evil  desires,  on  account  of  original 
sin,  which  still  cleaves  to  them.  Hence  the  good  works  which  they  per- 
form are  not  perfectly  good.  Those  things  which  the  Anabaptists,  and 
others  of  a  similar  character,  are  accustomed  to  bring  forward  against  what 
is  here  said  of  the  imperfection  of  the  hohness  and  good  works  of  the 
righteous,  may  be  seen  on  the  256th  page  of  the  same  volume  of  Ursinus  to 
which  we  have  before  referred,  and  also  in  the  exposition  of  the  114th 
Question  of  the  Catechism. 

The  fourth  degree  of  free  power  of  choice,  is  that  which  belongs  to  man 
after  this  hfe,  in  a  state  of  glorification;  or  as  perfectly  regenerated.  In 
this  state,  the  will  of  man  will  be  free  to  choose  only  the  good,  and  not  the 
evil.  This  will  be  the  highest  degree,  or  the  perfect  Hberty  of  the  human 
will,  when  we  shall  obey  God  fully  and  forever.  In  this  state  we  shall  not  only 
not  sin,  but  we  will  abhor  it  above  every  thing  else  ;  yea,  we  shall  then  no 
longer  be  able  to  sin.  In  proof  of  this  we  may  adduce  the  following  reasons : 
First,  the  perfect  knowledge  of  God  will  then  shine  in  the  mind,  whilst 
there  will  be  the  strongest  and  most  ardent  desire  of  the  will  and  heart  to 
obey  God ;  so  that  there  will  be  no  room  left  for  ignorance  or  doubt,  or  the 
least  contempt  of  God.  Secondly,  in  the  hfe  to  come,  the  saints  will  never 
be  forsaken,  but  wiU  be  constantly  and  forever  ruled  by  the  Holy  Spii-it,  so 
that  it  will  not  be  possible  for  them  to  deviate  in  the  smallest  respect  from 
that  w^hich  is  right.  Hence  it  is  said :  "  They  are  as  the  angels  of  God 
m  heaven."  "  We  shall  be  like  him."  (Matt.  22  :  30.  1  John  3  :  3.) 
The  good  angels  are  inclined  only  to  that  which  is  good,  because  they  are 
good ;  just  as  the  bad  angels,  on  the  other  hand,  are  inchned  only  to  that 
which  is  evil,  because  they  are  e^dl.  But  we  shall  be  like  the  good  angels. 
Our  condition  will,  therefore,  be  one  of  far  greater  excellence  than  that  of 
Adam  before  the  fall.  Adam  was,  indeed,  perfectly  conformed  to  God ; 
but  he  had  the  power  to  will  both  the  good  and  the  evil ;  and  therefore, 
with  all  his  gifts,  he  had  a  certain  infirmity ,  viz :  the  possibihtyto  fall  from 
God,  and  to  lose  his  gifts.  He  was  changeably  good.  But  we  shall  not 
be  able  to  will  any  thing  but  the  good.  Just  as  the  wicked  are  inclined 
and  led  to  do  e\al  only,  because  they  are  wicked ;  so  we  shall  be  inclined 
to  that  which  is  good,  and  love  and  choose  it  alone,  because  we  shall  be 
unchangeably  good.  We  shall  then  be  so  fully  estabUshed  in  righteousness 
and  conformity  to  God,  that  it  will  not  be  possible  for  us  to  fall  from  him ; 
yea,  it  will  then  be  impossible  for  us  to  will  any  thing  that  is  evil,  because 
we  shall  be  preserved  by  di\4ne  grace  in  that  state  of  perfect  hberty  in 
which  the  wiU  will  choose  the  good  only. 

From  these  things  which  we  have  now  said  in  relation  to  human  free- 
dom, it  is  manifestly  a  foul  slander  to  say  that  we  take  away  the  hberty  of 
5 


6Q  THE  FREEDOM  OF  THE  WILL. 

the  will.  And  although  those  who  are  renewed  and  glorified  will  not  be 
able  to  will  any  thing  but  the  good,  after  their  glorification ;  yet  their 
power  of  choice  will  then  be  fi-ee  to  a  much  greater  extent  than  it  now  is ; 
for  God,  also,  cannot  w^ill  any  thing  but  the  good,  and  yet  he  possesses 
perfect  freedom  of  will.  So  on  the  other  hand,  we  do  not  take  away 
the  power  of  choice  from  the  ungodly,  or  such  as  are  unregenerated,  when 
we  affirm  that  they  are  not  able  to  will  any  thing  but  that  which  is  evil ; 
for  they  will  and  choose  the  evil  freely  —  yea,  most  freely.  Their  will  is 
inclined  and  carried  with  the  greatest  impetuosity,  to  evil  only ;  because  they 
continually  retain  in  their  hearts,  hatred  to  God.  Hence,  all  the  w^orks 
which  they  perform  of  an  external  moral  character,  are  evil  in  the  sight 
of  God,  as  we  have  already  shown  in  our  remarks  upon  the  doctrine  of 
sin.     So  much  concerning  the  free  powder  of  choice  which  belongs  to  man. 


FOURTH  LORD'S  DAY. 


Question  9.  Doth  not  God  then  do  injustice  to  man,  by  requiring  from 
him,  in  his  law,  that  which  he  cannot  perform  ? 

Answer.  Not  at  all :  for  God  made  man  capable  of  performing  it ;  but  man,  by 
the  instigation  of  the  devil,  and  his  own  willful  disobedience,  deprived  himself  and 
all  his  posterity  of  those  divine  gifts. 

EXPOSITION. 

There  is  here  in  this  portion  of  the  Catechism,  an  objection  on  the  part 
of  human  reason  against  what  is  said  in  the  preceding  question :  If  man  is 
so  corrupt  that  he  cannot  do  any  thing  that  is  good  before  his  regeneration, 
then  God  seems  unjustly  and  in  vain  to  require  from  him,  in  his  law,  per- 
fect obedience.  The  objection  may  be  more  fully  stated  thus :  He  who 
requires  or  commands  that  which  is  impossible,  is  unjust.  God  requires  of 
man  in  his  law  perfect  obedience,  which  it  is  impossible  for  him  to  perform. 
Therefore,  God  seems  to  be  unjust.  To  this  objection  we  reply  as  follows : 
He  who  requires  what  is  impossible  is  unjust,  unless  he  first  gave  the  abihty 
to  perform  what  he  requires ;  secondly,  unless  man  covet,  and  has  of  his 
own  accord  brought  this  inabihty  upon  himself;  and,  lastly,  unless  the  re- 
quirement, which  it  is  not  possible  for  man  to  comply  with,  be  of  such  a 
nature  as  is  calculated  to  lead  him  to  acknowledge,  and  deplore  his  ina- 
bihty. But  God,  by  creating  man  in  his  own  image,  gave  him  the  abihty 
to  render  that  obedience  which  he  justly  requires  from  him  in  his  law. 
Wherefore  if  man,  by  his  own  fault  and  free  will,  cast  aw^ay  this  abihty  with 
which  he  was  endowed,  and  brought  himself  into  a  state  in  which  he  can 
no  longer  render  full  obedience  to  the  divine  law,  God  has  not  for  this 
reason  lost  his  right  to  exact  the  obedience  which  man  is  in  duty  bound  to 
render  him.  God  therefore  justly  punishes  us,  because  we  have  cast  away 
this  good  by  transgressing  lus  commandments,  and  because  he  threatened 
punishment  in  case  his  law  were  violated. 

Obj.  1.  But  we  did  not  bring  this  sm  upon  ourselves.  Ans.  Our  first 
parents,  when  they  fell,  lost  this  abihty  both  for  themselves,  and  all  their 
posterity ;  just  as  they  also  received  it  for  themselves  and  their  posterity. 


THE  PUNISHMENT   OF   SIN.  67 

K  a  prince  were  to  give  a  nobleman  a  fee  and  he  were  to  rebel  against  him, 
he  would  lose  it  not  only  for  himself,  but  for  his  posterity  also ;  and  the 
prince  would  do  no  injustice  to  liis  children  by  not  restoring  to  them  that 
which  was  lost  by  the  rebellion  of  their  father.  And  if  he  does  restore  it, 
it  is  because  of  his  goodness  and  mercy. 

Obj.  2.  He  that  commands  impossibihties,  commands  in  vain.  God 
commands  that  which  it  is  impossible  for  man  to  perform  since  the  fall. 
Therefore  he  commands  in  vain.  Ans.  1.  God  does  not  command  in 
vain,  even  though  we  do  not  perform  what  he  enjoins  upon  us,  because 
his  commandments  have  other  ends  in  view,  both  as  it  respects  the  righteous 
and  the  wicked.  The  righteous  are  required  to  obey  the  conmiands  of 
God,  1.  That  they  may  acknowledge  their  own  weakness  and  inability. 
"  By  the  law  is  the  knowledge  of  sin."  2.  That  they  may  know  what  they 
were  before  the  fall.  3.  That  they  may  know  what  they  ought  most  espe- 
cially to  ask  of  God,  viz,  the  renewal  of  their  nature.  4.  That  they  may 
understand  what  Christ  has  done  in  our  behalf —  that  he  has  made  satis- 
faction for  us,  and  regenerates  us.  5.  That  we  may  commence  new  obe- 
dience to  God,  because  the  law  teaches  us  how  we  ought  to  act  towards 
God,  in  view  of  the  benel&ts  of  redemption ;  and  what  God,  in  return, 
requires  of  us.  Obedience  is  required  from  the  wicked,  1.  That  the 
justice  of  God  may  be  manifest  in  their  condemnation :  because  if  they 
know  what  they  ought  to  do,  and  yet  do  it  not,  they  are  justly  condemned. 
''  That  servant  which  knew  his  Lord's  will,  and  did  not  according  to  it, 
shall  be  beaten  with  many  stripes."  (Luke  12:  47.)  2.  That  external 
propriety,  and  discipline  may  be  preserved.  3.  That  those  whom  God 
designs  to  save  may  be  converted.  We  reply,  in  the  second  place,  to  the 
major  proposition  of  this  syllogism  by  making  the  following  distinction : 
He  who  commands  impossibilities,  does  indeed  command  in  vain,  unless  he 
at  the  same  time  gives  the  abihty.  But  God,  in  commanding  the  elect, 
gives  them  the  power  also  to  obey,  and  commences  obedience  in  them  by 
the  gospel,  and  ultimately  perfects  it.  Augustine  says :  "  Lord^  give  ivhat 
thou  dost  coynmand^  and  commayid  what  thou  tvilt,  and  thou  shall  not  com- 
mand in  vain.^^  (De  bono  persever.  cap.  10.)  This  impossible  demand 
is,  therefore,  the  greatest  benefit ;  because  it  leads  us  to  the  attainment  of 
the  power  through  which  we  may  comply  with  what  is  required  of  us. 


Question  10.  Will  God  suffer  such  disobedience  and  rebellion  to  go 
unpunished  ? 

Answer.  By  no  means,  but  is  terribly  displeased  with  our  original  as  well  as  actual 
sins  ;  and  will  punish  them  in  his  just  judgment  temporally  and  eternally,  as  he  hath 
declared,  "  Cursed  is  every  one  that  continueth  not  in  all  things  which  are  written 
in  the  book  of  the  law,  to  do  them." 

EXPOSITION. 

Li  the  exposition  of  this  Question,  we  must  consider  the  evil  of  punish- 
ment, which  is  the  other  part  of  the  misery  of  man.  Li  relation  to  this  we 
are  taught  that  God  punishes  sin  most  severely,  justly,  and  certainly.  He 
punishes  it  most  severely^  that  is,  with  present  and  eternal  punishment,  on 


68  THE   PUNISHMENT   OF   SIN. 

account  of  its  enormity  and  greatness,  because  it  is  an  offence  against  the 
infinite  good.  Most  justly^  because  every  sin,  even  the  smallest  transgres- 
sion, is  a  violation  of  the  law  of  God ;  and,  therefore,  according  to  the 
order  of  divine  justice,  deserves  eternal  punishment  and  banishment  from 
God.  Most  certainly^  because  God  is  true,  and  does  not  change  the  sen- 
tence which  the  law  denounces :  "  Cursed  is  he  that  continueth  not  in  all 
things  written  in  the  book  of  the  law  to  do  them."     (Gal.  3  :  6.) 

Obj.  1.  But  the  wicked  often  prosper  in  this  life,  and  do  many  things 
with  impunity.  Therefore  all  sins  are  not  punished.  Ans.  They  will  at 
length  be  punished:  yea  they  are  even  in  this  life  punished,  1.  In  the 
conscience,  by  whose  stings  the  wicked  are  tortured.  2.  Also,  in  those 
things  which  they  use  with  the  greatest  eagerness  and  dehght ;  and  the 
less  they  know,  and  acknowledge  themselves  to  be  punished,  so  much  the 
heavier  it  is.  3.  They  are  also  often  afflicted  with  other  grievous  pun- 
ishments. And  yet  their  punishment  will  be  still  more  dreadful  in  the  life 
to  come,  where  it  will  be  everlasting  death. 

Obj.  2.  God  did  not  create  evil,  and  death.  Therefore  he  will  not 
punish  sin  so  severely.  Ans.  He  did  not,  indeed,  create  them  in  the  be- 
ginning ;  yet  when  sin  was  committed  he  inflicted  death,  in  his  just  judg- 
ment, upon  sinners,  according  to  the  threatening :  "  Thou  shalt  surely 
die  !  "  (Gen.  2  :  17.)  Wherefore  it  is  Hkewise  said:  "  Shall  there  be 
evil  in  a  city,  and  the  Lord  hath  not  done  it  ?"     (Amos  3  :  6.) 

Obj.  3.  If  God  punish  sin  with  present,  and  everlasting  punishment, 
he  punishes  the  same  offence  twice,  and  is  unjust.  But  he  is  not  unjust ; 
neither  does  he  punish  the  same  offence  twice.  Therefore  he  will  not 
punish  ^with  present  and  everlasting  punishment.  Ans.  We  deny  the 
major  proposition ;  for  the  punishment  which  God  inflicts  upon  the  wicked 
in  this,  and  in  the  Hfe  to  come,  is  but  one  punishment,  although  it  consists 
of  several  parts.  Present  punishment  is  but  the  beginning  of  everlasting 
punishment.  Neither  is  it  separate,  or  complete  in  itself,  because  it  is  not 
sufficient  to  satisfy  the  justice  of  God. 

Obj.  4.  Sins  which  are  different  in  their  character  are  not  punished 
with  an  equal  punishment.  Therefore  all  sins  are  not  punished  with  eternal 
punishment.  Ans.  There  is  more  in  the  conclusion  than  in  the  premises. 
This  is  aU  that  legitimately  follows ;  therefore  all  sins  are  not  punished 
with  equal  punishment,  wMch  is  true.  But  all  sins,  even  the  smallest, 
deserve  eternal  punishment,  because  all  offend  the  infinite  and  eternal 
good.  Hence  all  sins  are  punished  equally  as  to  duration,  but  not  as  to  the 
degrees  of  punishment.  Great  sins  wiU  be  punished  eternally,  with  severe 
punishment,  whilst  smaller  ones  wiU  be  punished  eternally,  with  lighter 
punishment. 

Obj.  5.  But  if  God  punish  sin  with  eternal  punishment,  then  aU  of  us 
must  either  perish,  or  else  the  justice  of  God  is  not  satisfied.  Ans.  It  is 
true,  indeed,  that  if  God  were  to  punish  sin  in  us,  we  would  all  necessarily 
perish  for  ever.  But  he  does  not  punish  sin  in  us  with  eternal  punishment ; 
and  yet  his  justice  does  not  suffer  on  this  account,  because  he  has  made  a 
satisfaction  for  our  sins  in  Christ,  by  inflicting  upon  him  a  punishment 
equivalent  to  thac  which  is  eternal.  It  is  in  this  way  that  the  Gospel 
satisfies  the  demands  of  the  law. 

Obj.  6.  But  if  God  has  punished  our  sins  in  Christ,  he  ought  not,  if 
he  is  just,  to  inflict  further  punishment  upon  us ;  so  that  the  afflictions 


THE   PUNISHMENT   OF   SIN.  69 

of  the  righteous  in  this  hfe  are  unjust.  Ans.  The  afflictions  of  the  right- 
eous are  not  to  be  regarded  as  a  punishment  or  satisfaction  for  sin ;  but 
they  are  merely  the  chastisement  of  a  father,  sent  for  the  purpose  of 
humbhng  them.  Hence  it  becomes  necessary  for  us,  after  we  shall  have 
given  an  exposition  of  the  following  question  of  the  catecliism,  to  speak 
of  afflictions. 


Question  11.     But  is  not  God  also  merciful  ? 

Answer.  God  is  indeed  merciful,  but  also  just ;  therefore  his  justice  requires  that 
sin,  which  is  committed  against  the  most  high  majesty  of  God,  be  also  punished  with 
extreme,  that  is,  with  everlasting  punishment,  both  of  body  and  soul. 

EXPOSITION. 

There  is  here  an  objection  to  what  is  taught  in  the  preceding  question, 
which  affirms,  that  God  punishes  every  sin  with  eternal  puniskment.  The 
objection  is  this :  It  belongs  to  him,  who  is  in  the  highest  degree  merciful, 
not  to  be  too  rigorous  in  the  demands  of  his  justice.  God  is  in  the  highest 
degree  merciful ;  therefore  he  will  not  exact  all  that  his  extreme  justice 
demands,  and  so  will  not  punish  sin  with  eternal  punishment.  To  the  major 
proposition  we  thus  reply :  It  does  indeed  belong  to  him,  who  is  merciful, 
to  be  lenient  in  his  demands,  but  not  so  as  to  wrong  his  justice,  if  he  be  at 
the  same  time  extremely  just.  But  God  is  exceedingly  merciful  in  such  a 
way,  that  he  is  also  exceedingly  just.  Hence  he  will  exercise  his  mercy 
in  such  a  manner  as  not  to  do  any  violence  to  his  justice.  Now,  the  justice 
of  God  demands  that  sin,  which  is  committed  agamst  his  most  high  Majesty, 
be  punished  with  extreme,  that  is,  with  everlasting  punishment,  both  of  body 
and  soul,  that  there  may  be  a  proportion  betw^een  the  offence  and  its  pun- 
ishment. Every  crime  is  great,  and  deserving  of  punishment  in  proportion 
to  the  majesty  of  him  against  whom  it  is  committed.  The  following  objec- 
tion demands  a  passing  notice  : 

Obj.  He  who  rigorously  exacts  his  right,  shuts  out  every  expectation  of 
clemency.  God  rigorously  exacts  his  right.  Therefore  with  him  there  is 
no  clemency.  Or  the  objection  may  be  thus  stated :  He  who  does  not 
yield  any  thing  in  relation  to  his  rights,  is  not  merciful,  but  only  just. 
God  does  not  yield  any  thing  as  it  respects  his  rights,  because  he  punishes 
every  sin  with  a  punishment  that  corresponds  with  its  just  desert.  Ans. 
We  deny  the  minor  proposition,  because  God,  although  he  punishes  sin 
with  eternal  punishment,  does  nevertheless  yield  much  as  it  respects  his 
right.  He  exhibits  great  clemency,  for  instance,  tow^ards  the  reprobate, 
for  he  defers  the  pmiishment  which  they  deserve,  and  invites  them  to 
repentance  by  strong  and  powerful  motives.  And  as  to  the  punishment 
which  he  will  inflict  upon  them  in  the  world  to  come,  it  wUl  be  lighter  than 
they  deserved.  So  he  also  exercises  great  mercy  tow^ards  the  faithful,  for 
he  has,  from  his  mercy  alone,  without  being  bound  by  any  law  or  merit 
on  our  part,  given  his  son,  and  subjected  him  to  punishment  for  our 
sake.  We  also  deny  the  major  proposition ^  if  apphed  either  to  him  who  is 
endowed  with  such  wisdom  that  he  can  discover  a  method  of  exercising 
mercy  without  violating  his  justice,  or  when  apphed  to  him  who,  whilst  he 


70  CONCERNING  AFFLICTIONS. 

executes  his  justice,  does  not  rejoice  in  the  destruction  of  man,  but  would 
rather  that  he  be  saved.  As  a  judge,  when  he  passes  the  sentence  upon  a 
robber  that  he  deserves  to  be  put  to  the  torture,  and  jet  does  not  take 
pleasure  in  his  punishment,  exhibits  great  equity  and  clemency,  even 
though  he  seems  to  exact  the  most  rigorous  demand  of  the  law,  so  God  is 
far  more  equitable  and  clement,  although,  in  his  just  judgment,  he  punishes 
sin,  for  he  does  not  dehght  in  the  destruction  of  the  wicked,  (  Ez.  18 :  23 ; 
33:  11.)  and  has  also  shown  his  mercy  and  compassion  towards  us,  by 
laying  the  punishment  which  we  deserved  upon  his  own  Son. 

CONCERNING   AFFLICTIONS. 

There  are  three  questions  which  particularly  claim  our  attention  in  regard 
to  afflictions; 

I.     Sow  many  kinds  of  afflictions  are  there  f 
II.      What  are  the  causes  of  them  ? 
m.     What  comforts  may  he  opposed  to  them? 

I.      How  MANY  KINDS   OF  AFFLICTIONS  ARE  THERE? 

There  are  two  kinds  of  afflictions,  such  as  are  temporal  and  such  as  are 
eternal.  Eternal^  are  those  everlasting  torments  of  body  and  soul  which 
constitute  the  final  portion  of  devils,  and  of  the  wicked  who  in  this  Hfe  are 
not  converted  to  God.  They  are  called  in  the  Scriptures,  hell^  torments^ 
unquenchable  jire^  a  worm  that  dieth  not,  and  everlasting  death,  because 
they  are  torments  which  will  be  everlasting,  and  such  as  are  experienced 
by  the  dying,  who,  although  they  are  always  dying,  will  never  be  dead. 
This  now  will  be  the  character  of  eternal  death,  always  to  die,  and  never 
to  be  dead ;  or  it  will  be  a  continuation  of  death,  with  an  infinite  increase 
of  hellish  agonies  and  torments.  The  following  are  some  of  the  declara- 
tions of  Scripture  which  refer  to  everlasting  punishment:  "TReirworm 
shall  not  die,  neither  shall  their  fire  be  quenched.''  "  It  is  better  for  thee 
to  enter  into  hfe  maimed,  than  having  two  hands  to  go  into  hell,  into  the 
fire  that  never  shall  be  quenched ;  where  the  worm  dieth  not,  and  the  fire 
is  not  quenched."  "Depart  from  me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels."  "  If  the  righteous  scarcely  be 
saved,  where  shall  the  ungodly  and  the  sinner  appear."  (Is.  Q>Q:  24. 
Mark  9:  43,  44.  Matt.  25:  41.  1  Pet.  4:  18.)  The  reason  which 
makes  this  form  of  punishment  necessary  is  evident  from  this :  that  sin 
which  is  committed  against  God,  who  is  infinitely  good,  demands  an  infinite 
punishment  and  satisfaction,  which  could  not  be  rendered  by  the  afflictions 
which  are  incident  merely  to  this  life.  This  would  not  satisfy  the  infinite 
and  eternal  justice  of  God. 

That  eternal  punishment  includes  both  the  soul  and  body,  is  clearly 
affirmed  by  Christ  himself,  when  he  says:  "Fear  him.  which  is  able  to 
destroy  both  soul  and  body  in  hell."  (Matt.  10:  28.)  The  soul  is  the 
fountain  of  sin ;  wliilst  the  body,  as  a  thing  destitute  of  reason,  executes 
what  the  soul  directs.  As  the  soul  and  body  are,  therefore,  both  involved 
in  the  commission  of  sin,  the  one  being  the  author  and  the  other  the  instru- 
ment, they  will  both  be  included  in  the  punishment  thereof. 


CONCERNING   AFFLICTIONS.  71 

Obj.  He  who  is  most  merciful  cannot  behold  the  eternal  torments  of  his 
creatures,  much  less  inflict  them.  God's  mercy  is  infinitely  great,  and 
exceeds  our  sins ;  therefore  he  can  neither  inflict  nor  behold  eternal  tor- 
ments in  his  creatures.  Ans.  This  objection  is  true  if  it  refers  merely  to 
a  being  -who  is  infinitely  merciful,  without  being  at  the  same  time  infinitely 
just.  But  as  both  of  these  attributes  meet  in  the  character  of  God,  the 
objection  loses  its  force  when  applied  to  him,  as  we  have  already  shown,  in 
our  remarks  upon  the  11th  Question  of  the  Catechism. 

Temporal  afflictions^  such  as  sickness,  poverty,  reproach,  calumny,  op- 
pression, banishment,  wars,  and  the  other  miseries  of  this  life,  together 
with  temporal  death  itself,  are  common  both  to  the  righteous  and  the 
wicked.     These  afiiictions  are  either  punishments,  or  the  cross. 

The  punishments  which  are  a  part  of  the  afflictions  of  this  life,  consist 
in  the  destruction  and  sufferings  wliich  are  inflicted  upon  those  who  are 
guilty  of  sin.  These  are  peculiar  to  the  reprobate,  because  they  are  in- 
flicted upon  them  for  the  purpose  of  making  satisfaction  to  the  justice  of 
God.     For  the  law  binds  all  men  either  to  obedience  or  pimishment. 

Obj.  But  the  evils  which  are  inflicted  upon  the  wicked  in  this  Hfe,  are 
not  sufficient  to  satisfy  the  justice  of  God.  Ans.  They  do  not  constitute 
the  whole  punishment  of  the  wicked.  They  are  only  a  part  of  it,  and  a 
beginning  of  that  full  satisfaction  which  will  be  exacted  from  them  through 
all  eternity.  Just  as  every  part  of  the  air  is  called  air,  so  every  part  of 
punishment  is  called  punishment. 

There  are,  however,  degrees  of  punishment.  The  first  degree  is  that 
which  pertains  to  this  life ;  for  here  already,  when  conscience  chides  and 
reproves,  there  is  a  commencement  of  the  gnawings  of  the  worm  which 
shall  never  die.  The  second  degree  of  punishment  is  that  wliich  is  experi- 
enced in  temporal  death,  when  the  wicked  begin  to  feel  the  wrath  of  God, 
as  the  soul  is  separated  from  the  body  and  plunged  into  the  place  of  hope- 
less torment.  The  third  degree  of  punishment  is  that  which  will  be  inflicted 
in  the  last  judgment,  when  the  soul  and  body  will  be  cast  into  hell,  and  ever- 
lasting agonies  will  rush  in  from  every  side,  as  if  in  torrents,  upon  the  wricked. 

The  cross  comprises  those  afflictions  which  are  peculiar  to  the  godly, 
which  are  not  properly  punishments,  because  they  are  not  inflicted  for  the 
purpose  of  making  satisfaction  to  the  justice  of  God.  There  are  four 
kinds  of  afflictions  included  in  the  cross,  and  distinguished  from  each  other 
by  their  ends. 

The  first  comprises  those  chastisements  which  God  inflicts  upon  the 
righteous  for  their  sins,  but  which  are  inflicted  according  to  his  mercy,  as 
a  father  corrects  his  son  with  much  gentleness  and  toleration.  They  are, 
therefore,  not  properly  punishments,  but  fatherly  chastisements,  by  which 
the  godly  are  admonished  of  their  impurity,  and  of  their  peculiar  sins  and 
backslidings  —  are  stirred  up  to  repentance,  and  so  brought  back  to  the 
path  of  duty  and  holiness.  Thus  David  was  driven  from  his  kingdom,  and 
banished,  on  account  of  his  fall :  for  peculiar  sins  are  followed  by  pecuhar 
and  severe  chastisements,  even  in  the  saints.  These  chastisements,  how- 
ever, are  not  to  be  regarded  as  a  recompense  for  sin ;  but  they  are  the 
effects  of  divine  justice,  through  which  God  designs  that  we  and  others 
should  be  made  acquainted  with  the  rectitude  of  his  character ;  that  he  is 
greatly  displeased  with  sin,  and  will  punish  it  with  death,  not  only  in  this, 
but  also  in  the  life  to  come,  unless  we  repent  and  return  to  him. 


72  CONCERNING  AFFLICTIONS. 

The  second  form  or  species  of  the  cross  mcludes  the  proofs  or  trials 
which  are  made  of  the  faith,  hope,  patience,  &c.,  of  the  saints,  in  order 
that  these  virtues  may  be  strengthened  and  confinned  in  them ;  and  also, 
that  their  infirmity  may  be  made  manifest  to  themselves  and  others.  Such 
was  the  nature  of  Job's  affliction. 

The  third  form  of  the  cross  is  martyrdom,  which  includes  the  testimony 
and  witness  of  the  saints  concerning  the  doctrine  of  the  gospel,  when  they 
confirm  and  seal  with  their  blood  the  doctrine  which  they  professed,  by 
which  they  declare  that  it  is  true  —  that  they  themselves  experience  in 
death  the  comfort  which  they  promised  to  others  in  their  teachings,  and 
that  there  remams  another  life,  and  another  judgment  after  this  life. 

The  cross,  in  the  last  place^  includes  ransom,  or  the  obedience  of  Christ ; 
which  is  a  satisfaction  for  oui*  sins,  and  includes  the  entire  humihation  of 
Christ,  from  the  very  moment  of  his  conception  to  his  last  agony  upon  the 
cross. 

A   TAELE   OF   THE   AFFLICTIONS   OF   MAN. 


Afflictions  are, 


'The  wicked,  and  are  properly  punishments  for  sins, 

(  Chastisements. 

The  godly :  as  the  cross  which  includes  \  jy/^^^^' j 

(^Ransom. 
2.  Eternal :  which  include  the  everlasting  torments  of  the  damned. 


1.  Tempo- 
ral :  some 
of    which ' 
belong  to 


n.    What  are  the  Causes  of  Afflictions? 

The  causes  of  the  punishments  of  the  wicked  are :  1.  Sin,  which  is 
the  impelling  cause.  They  are  made  to  sufier,  that  satisfaction  may  thus 
be  made  by  a  just  punishment  for  their  sins.  2.  The  justice  of  God, 
which  is  the  chief  efficient  cause  which  inflicts  punishment  for  sin.  3^ 
The  instrumental  causes  are  various :  they  are  such  as  angels  and  men, 
both  good  and  bad,  and  other  creatures,  all  of  whom  are  ajmed  against  the 
sinner,  and  fight  under  God's  banner. 

The  causes  of  the  cross  which  is  peculiar  to  the  godly,  are  : 

1.  Sin,  which,  however,  is  to  be  viewed  difierently  in  the  godly  from 
what  it  is  in  the  wicked.  The  godly  are  afflicted  on  account  of  sin,  not 
for  the  purpose  of  making  satisfaction  to  the  justice  of  God,  but  that  sin 
may  be  acknowledged  by  them,  and  removed,  through  the  cross.  They 
are  paternally  chastised,  that  they  may  be  led  to  a  knowledge  of  their 
faults.  These  chastisements  are  to  them  sermons,  and  call  to  repentance. 
"  When  we  are  judged  we  are  chastened  of  the  Lord,  that  we  should  not 
be  condemned  with  the  world."  "It  is  good  for  me  that  I  have  been 
afflicted."  God,  however,  gives  loose  reigns  to  the  wicked,  that  they  may 
rush  into  destruction.  He  confers  upon  them  the  blessings  of  this  life, 
with  a  short  season  of  repose  and  rejoicing,  because  they  are  his  creatures, 
that  their  ingi-atitude  may  become  apparent,  and  that  he  may  render  them 
inexcusable.  But  he  corrects  and  improves  the  character  of  the  godly 
through  the  cross. 

2.  That  we  may  learn  to  hate  sin,  the  devil,  and  the  world.  "  If  ye 
were  of  the  world,  the  world  would  love  his  own."  "  We  wrestle  not 
B/gainst  flesh  and  blood,  but  against  principahties  and  powers."  "  Love 
not  the  world."     (John  15  :  19.     Eph.  6  :  12.     1  John  2  :  15.) 


CONCERNING   AFFLICTIONS.  73 

3.  That  we  may  be  exercised  and  tried,  that  thus  our  faith,  hope,  pa- 
tience, prayer,  and  obedience,  may  be  strengthened  and  confirmed  ;  or  that 
we  may  have  matter  and  occasion  for  exercising  and  provuig  ourselves,  and 
that  our  faith,  hope,  and  patience,  may  be  made  manifest  both  to  ourselves 
and  others.  When  all  things  go  well,  it  is  an  easy  thing  for  us  to  glory 
in  regard  to  our  faith ;  but  in  adversity,  the  grace  or  beauty  of  virtue 
becomes  apparent.  He  that  has  not  been  tempted,  what  knoweth  he? 
"  Experience  worketh  hope."     (Rom.  5  :  4.) 

4.  The  peculiar  faults  and  slidings  of  the  saints.  Manasseh  had  his 
peculiar  faults  ;  Jehoshaphat  had  his  ;  and  other  saints  have  other  failings 
and  sins  peculiar  to  themselves.  Hence  the  chastisements  by  which  GOd 
shows  that  he  is  also  displeased  with  the  sins  of  the  saints,  and  will  avenge 
them  more  severely,  unless  they  repent,  are  various  and  different.  "  That 
servant  which  knew  his  Lord's  will,  and  did  not  according  to  his  will,  shall 
be  beaten  with  many  stripes."     (Luke  12  :  47.) 

5.  TJie  exhibition  and  manifestation  of  the  glory  of  Gfod  in  the  deliver- 
ance of  the  church,  and  of  the  godly.  God  often  brings  his  church  and 
people  into  exti-eme  danger,  that  the  deliverance  which  he  effects  may  be 
the  more  glorious,  as  was  the  case  with  the  oppression  of  the  children  of 
Israel  in  Egypt,  and  their  captivity  in  Babylon,  &c.  In  these  instances 
the  deliverance  which  God  wrought  was  truly  glorious,  and  gave  evidence 
of  his  wisdom  in  discovering  a  way  of  escape  where  no  creature  could  hope 
for  it.  "  The  Lord  bringeth  down  to  the  grave,  and  bringeth  up."  (1 
Sam.  2:6.) 

6.  I7ie  conformity  of  the  members  to  Christy  their  head  in  affliction  and 
glory.  "  If  we  suffer  with  him  we  shall  also  reign  with  him."  "  AYhom 
he  did  foreknow,  he  also  did  predestinate  to  be  conformed  to  the  image  of 
his  Son."  "  The  servant  is  not  gi-eater  than  his  Lord,  nor  the  disciple 
above  his  master."     (2  Tim.  2 :  12.     Rom.  8  :  29.     Matt.  10  :  24.) 

7.  That  the  saints,  by  their  sufferings  and  death,  may  bear  witness  to 
the  truth  of  the  doctrine  of  the  gospel :  for  when  the  faithful  endure  every 
form  of  suffering,  and  even  death  itself  for  the  sake  of  their  profession  of 
Christianity,  they  give  the  most  satisfactory  testimony  that  they  themselves 
are  fully  persuaded  of  its  truth,  and  that  they  cannot  from  any  considera- 
tion be  induced  to  renounce  it ;  and  also  that  it  affords  them  real  and  sohd 
consolation,  even  in  death  itself,  and  must  therefore  necessarily  be  true. 
It  was  foretold  to  Peter  by  what  death  he  should  glonfy  God.  (John  21 : 
19. 

8.  The  afflictions  of  the  godly  are  evidences  of  a  judgment  to  come  and 
of  eternal  life.  The  truth  and  justice  of  God  both  require  that  it  should  at 
length  go  well  with  the  righteous,  and  ill  with  the  wicked.  This  however 
is  not  fully  the  case  in  this  Hfe.  Therefore  there  must  be  another  life  after 
this,  in  which  God  will  render  to  every  one  according  to  his  just  deserts. 
"  Which  is  a  manifest  token  of  the  righteous  judgment  of  God,  that  ye  may 
be  counted  worthy  of  the  kingdom  of  God,  for  which  ye  also  suffer."  (2 
Thes.  1 :  5.) 

Having  made  these  remarks  in  relation  to  the  afflictions  of  the  godly,  we 
may  easily  reply  to  the  objection  which  the  men  of  the  world  are  wont  to 
bring  against  the  providence  of  God.  The  church,  say  they,  is  oppressed 
throughout  the  whole  world,  and  trodden  under  foot  by  all  men.  There- 
fore it  is  not  the  true  chui'ch,  and  is  not  cared  for  on  the  part  of  God.    But 


74  CONCERNING  AFFLICTIONS. 

this,  instead  of  proving  any  thing  against  the  church,  is  rather  an  argument 
in  its  favor :  for  if  the  church  were  of  the  world,  then  this  opposition  and 
persecution  would  cease,  for  the  world  loves  its  own.  The  reasons  of  the 
afflictions  of  the  church  are  therefore  manifest ;  and  the  end  of  things  will 
convict  and  condemn  the  world. 

m.    What  aee  the  Comforts  which  we  may  oppose  to  our  Afflic- 
tion? 

There  are  some  comforts  under  afflictions  which  are  peculiar  to  the 
church,  whilst  there  are  others  that  are  common  both  to  the  church  and 
philosophy.  The  first,  in  connection  with  the  ninth  and  tenth,  which  we 
shall  now  present  are  pecuUar  to  the  church,  whilst  the  rest  are  common 
both  to  it,  and  philosophy ;  and  yet  whilst  it  may  be  said  that  they  are 
common,  it  is  only  as  it  respects  the  outward  appearance,  and  not  as  it 
regards  the  matter,  or  substance  of  the  thing  spoken  of.  These  comforts 
we  shall  present  in  the  following  order : 

1.  Remission  of  sin.  This  is  the  first  in  order  and  lies  at  the  bottom  of 
all  the  rest :  because  if  we  have  no  assurance  of  the  forgiveness  of  sin,  and 
reconcihation  with  God,  all  the  other  comforts  are  of  no  account ;  for  we 
should  then  always  be  in  doubt  whether  the  promise  of  grace  belongs  to  us 
or  not.  But  if  this  comfort  be  well  grounded  and  fixed,  all  the  others 
will  naturally  follow ;  for  if  God  be  our  father,  we  may  rest  assured  that 
he  will  not  only  not  send  any  thing  that  wiU  be  an  injury  to  us,  but  he  will 
also  defend  us  against  all  the  e^'ils  of  this  life.  "  If  God  be  for  us,  who 
can  be  against  us  ?  "  (Rom.  8  :  31.)  The  reason  of  all  this  is,  that  where 
the  cause  is  taken  away  the  effect  is  also  removed.  Therefore  where  sin 
is  taken  away,  punishments  and  death  are  also  done  away  with. 

2.  Tlie  ivill  and  providence  of  God,  or  the  necessity  of  obeying  God 
both  in  adversity  and  prosperity,  because  he  wills  and  directs  aU  things. 
The  reason  of  tins  consequence  of  obedience  is  not  only  because  we  are  not 
able  to  resist  him,  but  more  especially,  1.  Because  he  is  our  Father.  2. 
Because  he  is  deser\ing  of  this  obedience  from  us  to  such  an  extent,  that 
we  ought  to  be  willing  to  endure  the  greatest  evils  for  his  sake.  3.  Be- 
cause the  evils  which  he  sends  are  fatherly  chastisements.  This  comfort 
quiets  the  mind,  inasmuch  as  it  assures  us  that  it  is  our  heavenly  Father's 
wiU  that  we  should  suffer  these  things.  "  Though  he  slay  me,  yet  will  I 
trust  in  him."  "  The  Lord  gave,  and  the  Lord  hath  taken  away  ;  blessed 
be  the  name  of  the  Lord."  (Job  13:  15;  1:  21.)  Philosophers  teU  us 
that  we  ought  to  endure  patiently  what  we  cannot  alter  and  avoid. 
They  establish  a  fatal  necessity,  and  then  count  it  foohsh  to  resist  it. 
But  in  their  calamities  they  do  not  submit  themselves  to  God,  nor 
acknowledge  his  displeasure,  nor  endure  adversity  ^ith  the  design  of  obey- 
ing God ;  but  because  they  cannot  avoid  these  things.  This  is  miserable 
comfort. 

3.  The  excellency  of  virtue,  or  obedience  to  God,  which  is  true  virtue, 
on  account  of  wh^ch  the  mind  should  not  be  cast  down  under  the  cross. 
The  temporal  blessings  which  God  confers  upon  us  are  gi-eat  benefits ;  but 
obedience,  faith,  hope,  &c.,  are  far  greater.  Therefore  it  becomes  us  not  to 
prefer  less  benefits  to  those  which  are  greater,  nor  to  cast  away  the  greater 
for  the  sake  of  redeeming  the  loss  of  those  which  are  less.    "  He  that  loveth 


CONCERNING   AFFLICTIONS.  75 

father,  or  mother,  more  than  me,  is  not  worthy  of  me."  "  Whosoever  will 
save  his  life  shall  lose  it."  (Matt.  10,  37  ;  16,  25.)  Philosophers  make 
much  account  of  the  dignity  of  virtue,  but  it  is  with  poor  grace,  inasmuch 
as  they  themselves  are  destitute  of  true  virtue. 

4.  A  good  conscience,  which  exists  only  in  the  godly,  who  know  that 
God  is  at  peace  with  them  by,  and  for  the  sake  of  Christ,  the  mediator. 
Now,  if  God  be  favorable  to  us,  we  cannot  but  enjoy  tranquillity  of  mind. 
Philosophers,  however,  do  not  comfort  their  followers  in  this  manner ;  for 
when  they  are  afflicted  they  ask,  WJig  doth  not  good  fortune,  or  prosperity, 
follow  a  good  conscience  f  And  hence  they  complain  and  murmur,  as  Cato 
and  others  have  done. 

6.  TJie  final  causes,  or  ends,  which  are  —  1.  The  glory  of  God,  which 
is  apparent  in  our  deliverance.  2.  Our  salvation.  "  We  are  chastened 
of  the  Lord,  that  we  should  not  be  condemned  with  the  world."  8.  The 
conversion  of  others,  together  with  the  enlargement  of  the  church.  The 
apostles  rejoiced  that  they  were  counted  worthy  to  suffer  shame  for  the 
name  of  Jesus,  that  thus  others  might  be  converted,  and  confirmed  in  the 
faith.  Philosophers  tell  us,  it  is  a  good  end,  when  any  one  suffers  for  the 
purpose  of  saving  his  country,  and  obtaining  everlasting  glory  and  renown. 
But  in  the  mean  time,  miserable  men !  they  are  led  to  ask,  What  will  these 
things  profit  us  ivhen  we  die  ? 

6.  A  coinparison  of  events.  It  is  better  to  be  chastened  of  the  Lord  for 
a  short  season,  than  to  Hve  in  the  greatest  abundance,  and  at  last  be  driven 
from  God,  and  be  cast  into  everlasting  destruction.  Philosophers,  compar- 
ing evils  with  each  other,  find  but  httle  good  arising  from  this  comparison, 
whilst  they  are  ignorant  of  the  chief  good,  to  obtain  which  we  ought  to  be 
willing  to  suffer  all  the  varied  ills  of  hfe. 

7.  The  hope  of  recompense,  or  of  reward,  in  this  and  in  another  life. 
"Great  is  your  reward  in  heaven."  (Matt.  5:  12.)  We  know  that 
there  are  other  blessings  in  reversion  for  us,  with  which  the  afflictions  of 
this  life  are  not  to  be  compared.  And  even  in  this  life  the  godly  enjoy 
greater  blessings  than  other  men ;  for  they  have  peace  with  God,  and  all 
other  spiritual  gifts.  Temporal  blessings,  even  though  they  are  small  as 
far  as  it  respects  the  righteous,  yet  they  are  profitable  to  them.  "  There 
is  no  man  that  hath  left  house,  or  brethren,  or  sisters,"  &c.,  "  but  he  shall 
receive  an  hundred-fold  now  in  this  time,  and  in  the  world  to  come  eternal 
life."  "  A  little  that  a  righteous  man  hath  is  better  than  the  riches  of 
many  wicked."  "  We  glory  in  tribulations."  (Mark  10  :  29,  23.  Ps. 
37 :  16.  Rom.  5:3.)  The  hope  of  reward  may  administer  some  httle 
comfort  to  philosophers  in  Hght  afflictions,  but  not  in  those  which  are  griev- 
ous ;  because  they  think  it  better  to  be  without  this  reward  than  to  endure 
great  suffermgs  for  the  sake  of  obtaining  it ;  and  also  because  they  regard 
it  as  uncertain,  small,  and  transient. 

8.  The  example  of  Christ  and  of  his  saints.  "  The  servant  is  not  above 
his  Lord."  (Matt.  10:  24.)  God  also  desires  that  we  should  be  con- 
formed to  the  image  of  his  Son.  We  then  follow  Christ  in  reproach,  and 
glory.  Gratitude  requires  this ;  because  Christ  died  for  our  salvation. 
Holy  martyrs  have  suffered,  nor  did  they  perish  under  their  afflictions. 
We  ought  not  to  ask  for  ourselves  a  better  lot  than  theii*s,  since  we  are  not 
better  than  they,  but  much  worse.  They  have  suffered  and  have  been 
delivered  by  God.     Let  us  therefore  look  for  a  similar  event,  because  the 


m 


76  CONCERNING  AFFLICTIONS. 

love  of  God  towards  his  people  is  unchangeable.  "  So  persecuted  thej  the 
prophets,  which  were  before  you.''  "  Resist  steadfast  in  the  faith,  know- 
ing that  the  same  afflictions  are  accomphshed  m  your  brethren  that  are  in 
the  world."     (Matt.  5  :  12.     1  Pet.  5:9.) 

9.  The  presetice  and  help  of  God  in  our  afflictions.  God  is  present 
with  us,  by  liis  Spirit,  strengthening  and  comforting  us  under  the  cross. 
He  does  not  permit  us  to  be  tempted  above  that  which  we  are  able  to  bear ; 
and  also,  with  every  temptation,  opens  a  way  of  escape,  and  always  pro- 
portions oui'  afflictions  to  our  sti*ength,  that  we  may  not  be  overcome. 
"  We  have  the  fii-st  fruits  of  the  Spirit."  "  I  will  be  with  him  in  trouble." 
•'  He  shall  give  you  another  comforter,  that  he  may  abide  with  you  for- 
ever." "  If  a  man  love  me,  my  Father  will  love  him,  and  we  will  come 
unto  him,  and  make  our  abode  with  him."  "  I  will  not  leave  you  com- 
fortless." "  Can  a  woman  forget  her  sucking  child,  that  she  should  not 
have  compassion  on  the  son  of  her  womb  ?  Yea,  they  may  forget,  yet  will 
I  not  forget  thee."  (Rom.  8  :  23.  Ps.  91 :  15.  John  14 :  16  ;  23  :  18. 
Is.  49 :  15.) 

10.  Complete  and  final  deliverance^  is  the  crowning  point  of  all  the  rest. 
The  first  is  the  chief  comfort,  and  foundation  of  all  the  others ;  this  is  the 
perfection  and  consummation  of  all.  For  as  there  are  degrees  of  punish- 
ment, so  there  are  also  degrees  of  deliverance.  The  first  degree  is  m 
this  life,  where  we  have  the  beginning  of  eternal  life.  The  second  is  in 
temporal  death,  when  the  soul  is  carried  into  Abraham's  bosom.  The 
third  will  be  in  the  resurrection  of  the  dead,  and  their  glorification,  when 
we  shall  be  perfectly  happy,  both  in  body  and  soul.  "  Aiid  God  shall  wipe 
away  all  tears  from  their  eyes."     (Rev.  21 ;  4.) 


FIFTH  LORD'S  DAY. 

THE    SECOND    GENERAL    DIVISION    OF    THE    CATEOHISM. 

OF  THE  DELIVERANCE  OF  MAN. 

Question  12.  Since,  then,  by  the  righteous  judgment  of  God,  we  de- 
serve temporal  and  eternal  punishment,  is  there  no  way  by  which  we  may 
escape  that  punishment,  and  be  again  received  into  favor  ? 

Answer.  God  will  have  his  justice  satisfied  ;  and  therefore  we  must  make  this 
satisfaction,  either  by  ourselves,  or  by  another. 

EXPOSITION. 

Having  shown,  in  the  first  part  of  the  Catechism,  that  all  men  are  in  a 
state  of  eternal  condemnation,  on  account  of  not  having  rendered  the 
obedience  which  the  law  of  God  requires,  we  are  next  led  to  inquire 
whether  there  is,  or  may  be,  any  way  of  escape  or  dehverance  from  this  state 
of  misery  and  death  ?  To  tliis  question  the  catechism  answers,  that  dehv- 
erance may  be  granted,  if  satisfaction  be  made  to  the  law  and  justice  of 
God,  by  a  punishment  sufficient  for  the  sin  that  has  been  committed.  The 
law  binds  all,  either  to  obedience,  or  if  this  is  not  rendered,  to  punishment ; 
and  the  performance  or  payment  of  either  is  perfect  righteousness,  which 
God  approves  of  in  whomsoever  it  is  found. 

There  are  two  ways  of  making  satisfaction  by  punishment.  The  one  is 
by  ourselves.  This  is  the  one  which  the  law  teaches  and  the  justice  of 
God  requires.  "  Cursed  is  every  one  that  continueth  not  in  all  things 
which  are  written  in  the  law  to  do  them."     (Gal.  3  :  10.)     This  is  legal. 

The  other  way  of  making  satisfaction  is  by  another.  This  is  the  method 
which  the  gospel  reveals,  and  the  mercy  of  God  allows.  "  What  the  law 
could  not  do,  in  that  it  was  weak  through  the  flesh,  God,  sending  his  own 
Son,  &c."  "  God  so  loved  the  world,  that  he  gave  his  only  begotten  Son, 
&c."  (Rom.  8:  3.  John  3:  16.)  This  is  evangelical.  It  is  not,  indeed, 
taught  in  the  law ;  but  it  is  no  where  condemned,  or  excluded.  Neither 
is  it  repugnant  to  the  justice  of  God ;  for  if  only  satisfaction  be  made  on 
the  part  of  man  by  a  sufficient  punishment  for  his  disobedience,  the  law  is 
satisfied,  and  the  justice  of  God  permits  the  party  offending  to  be  set  at 
liberty,  and  received  iuto  favor.     This  is  the  sum  and  substance. 

Furthermore,  there  are  two  things  taught  ia  this  question ;  the  possibility 
of  this  deliverance,  and  how  it  is  efiected.  That  these  things  may  be  bet- 
ter understood,  we  shall  now  consider : 

I.  What  the  deliverance  of  man  is : 

n.  Whether  such  a  deliverance  he  possible : 

UL.  WhetJier  it  be  necessary  and  certain : 

IV.  Whether  a  perfect  deliverance  niay  be  expected: 

V.  JSoio  it  is  accomplished. 


78  man's  deliverance. 

I.     What  the  Deliverance  of  Man  is. 

The  word  deliverance  is  relative ;  for  every  deliverance  is  from  some- 
thing to  something,  as  from  captivity  to  liberty.  As  now  all  men,  by 
nature,  are  the  slaves  of  sin,  satan,  and  death,  we  cannot  better  and  more 
correctly  understand  what  the  deliverance  of  man  is,  than  by  a  considera- 
tion of  what  his  misery  consists  in.  The  misery  of  man  consists,  first,  in 
the  loss  of  righteousness,  and  in  inbred  corruption,  or  sin ;  and  secondly, 
in  the  punishment  of  sin.  His  dehverance,  therefore,  from  this  misery, 
requires,  fii'st,  the  pardon  and  aboHshing  of  sin,  and  a  restoration  of  the 
righteousness  lost ;  and  secondly,  a  release  from  all  punishment  and  misery. 
As  therefore,  the  misery  of  man  consists  of  two  parts —  sin  and  death  — 
so  his  dehverance  consists  of  two  parts  —  a  deliverance  from  sin  and  death. 
Deliverance  from  sin  includes  the  pardon  of  sin,  that  it  may  not  be  imputed 
unto  us,  and  an  abolishing  of  sin  by  the  renewing  of  our  nature,  that 
it  may  not  reign  in  us.  Deliverance  from  death,  is  a  deliverance  from 
despair,  and  a  sense  of  the  wrath  of  God  —  from  the  calamities  and  mis- 
eries of  this  life ;  and  also  from  death,  both  temporal  and  spiritual. 

From  these  things  it  is  easy  to  perceive  what  we  are  to  understand  by 
the  deliverance  of  man.  It  consists  in  a  perfect  deliverance  from  all  the 
miseries  of  sin  and  death,  which  the  fall  has  entailed  upon  man,  and  a 
full  restoration  of  righteousness^  holiness,  life,  and  eternal  fehcity,  through 
Christ ;  which  is  begun  in  all  the  faithful  in  this  life,  and  wiU  be  fully 
perfected  in  the  life  to  come. 

n.    Whether  such  a  Deliverance  be  Possible. 

That  this  deliverance  of  man  from  the  ruins  of  the  fall  was  possible, 
may  be  inferred  from  a  consideration : 

1.  Of  the  immense  goodness  and  mercy  of  God,  which  would  not  suffer 
the  whole  human  race  to  perish  forever. 

2.  The  infinite  wisdom  of  God  would  naturally  lead  us  to  expect  that 
he  would  be  able  to  devise  a  way  by  which  he  might  exhibit  his  mercy 
towards  the  human  race,  and  yet  not  violate  his  justice. 

3.  A  consideration  of  the  power  of  God  might  lead  us  to  the  conclu- 
sion that  he  who  could  create  man  out  of  nothing  after  his  own  image, 
could  also  raise  him  up  from  the  ruins  of  the  fall,  and  deliver  him  from  sin 
and  death.  To  deny  the  possibility  of  the  deliverance  of  man  is,  there- 
fore, to  deny  the  goodness,  wisdom,  and  power  of  God.  But  in  God  there 
is  neither  wisdom,  nor  goodness,  nor  power  wanting ;  for  "  the  Lord 
bringeth  down  to  the  grave  and  bringeth  up."  "  Unto  God,  the  Lord, 
belong  the  issues  from  death."  "  The  Lord's  hand  is  not  shortened,  that 
it  cannot  save."     (1  Sam.  2  :  6.     Ps.  68  :  20.     Is.  59 :  1.) 

But  we  must  enquire,  particularly,  Whence  do  we  know  this  deliver- 
ance to  be  possible  ?  Whether  human  reason,  without  the  word  of  God, 
can  arrive  at  this  knowledge  ?  And  whether  Adam,  after  his  fall,  could 
know  or  hope  for  it  ? 

That  our  deliverance  was  possible,  we  now  know  from  the  event  itself, 
and  from  the  gospel,  or  from  that  revelation  which  God  has  been 
pleased  to  make.  Human  reason,  however,  if  left  to  itself,  could  know 
nothing  of  this  deliverance,  or  of  the  manner  in  which  it  could  be  effected, 


man's  deliverance.  79 

although  it  might  probably  have  conjectured  that  it  was  not  impossible, 
(which,  by  the  way,  is  very  doubtful,)  in  as  much  as  it  is  not  presumable 
that  so  glorious  a  creature  as  man  would  be  created  for  eternal  misery ;  or 
that  God  would  give  a  law  that  could  never  be  fulfilled.  These  two  ar- 
guments are  in  themselves  forcible,  but  human  reason,  on  account  of  its 
corruption,  does  not  subscribe  to  them.  As,  therefore,  those  who  are 
without  the  church  and  ignorant  of  the  gospel,  can  have  no  knowledge  or 
hope  of  deliverance ;  so  Adam,  after  the  fall,  without  a  special  promise 
and  revelation,  could  neither  know  nor  hope  for  it,  by  the  mere  exercise 
of  his  reason.  When  sin  was  once  committed,  the  mind  of  man  could 
think  of  nothing  but  the  severe  justice  of  God,  which  does  not  permit  sin 
to  pass  with  impunity,  and  the  unchangeable  truth  of  God,  which  had  de- 
clared, "  In  the  day  thou  eatest  thereof,  thou  shalt  surely  die."  (Gen. 
3 :  17.)  Adam  knew  full  well  that  it  was  necessary  to  make  satisfaction 
to  this  justice  and  truth  of  God,  by  the  everlasting  destruction  of  the  sin- 
ner ;  and  hence  he  could  not  hope  for  any  deliverance  in  his  case.  He 
might,  indeed,  probably  have  supposed  that  deliverance  could  be  effected 
if  satisfaction  could  be  made  in  any  way,  to  the  justice  and  truth  of  God ; 
but  he  could  neither  hope  for  it  nor  conceive  how,  or  by  whom  it  could  be 
accomplished ;  yea,  the  angels  themselves  could  never  have  devised  this 
method  of  deliverance,  had  not  God,  out  of  his  infinite  wisdom  and  good- 
ness, conceived  it  and  made  it  known  through  the  gospel. 

But  some  object  to  what  is  here  said,  as  follows :  If  deliverance  seem- 
ed impossible  to  Adam,  on  account  of  the  justice  and  truth  of  God,  then 
it  must  now,  also,  seem  to  be  impossible  ;  for  a  violation  of  the  justice  and 
truth  of  God,  cannot  take  place  now  any  more  than  formerly.  But  the 
escape  of  the  sinner  from  punishment  would  be  a  violation  of  these  attri- 
butes of  God.  To  this  we  reply,  that  if  the  sinner  would  escape  punish- 
ment without  a  sufficient  satisfaction  being  made  for  sin,  it  would,  indeed, 
be  a  violation  of  the  justice  and  truth  of  God.  Had  Adam  seen  a  satis- 
factory solution  of  this  problem,  he  would  have  had  reason  to  hope  for  de- 
liverance, especially  if  he  had  considered,  at  the  same  time,  the  nature  of 
God,  his  infinite  goodness,  wisdom,  and  power,  and  the  end  for  which  he 
created  man ;  and  that  it  would  not  be  consistent  with  the  character  of 
God,  who  is  most  wise,  good,  and  powerful,  to  create  a  being  of  such  noble 
powers  as  man,  to  endure  everlasting  misery ;  or  that  he  would  give  such 
a  law  to  man,  as  could  never  be  perfectly  obeyed.  Yet  he  could  not  en- 
tertain any  certain  hope,  for,  as  we  have  already  remarked,  before  the 
gospel  was  published,  neither  he,  nor  any  other  creature,  was  able  to  see, 
or  contrive  a  way  of  escape  from  punishment,  that  would  be  in  harmony 
with  the  justice  of  God ;  nor  could  any  way  of  escape  ever  have  been 
contrived,  had  not  God  revealed  it  through  his  Son. 

This,  now,  is  the  substance  of  what  has  been  said :  Man,  being  fallen, 
could  hope  for  no  deliverance  from  sin  and  death,  before  he  heard  the 
joyful  promise  that  the  seed  of  the  woman  should  bruise  the  head  of  the 
serpent ;  but  yet  he  ought  not,  neither  could  he  simply  despair  as  though 
it  were  wholly  impossible.  For  although  he  could  not  conceive  any  neces- 
sary reason  from  which  he  might  conclude  upon  his  future  deliverance,  nor 
understand  the  way  in  which  satisfaction  could  be  made,  yet  it  does  not 
follow,  that  if  a  creature  could  not  discover  this,  therefore  God  could  not 
discover  it.     He  ought,  therefore,  to  have  looked  away  from  himself  to 


80 

the  wisdom,  goodness,  and  power  of  God,  and  not  have  despaired,  although 
every  thing  seemed  to  drive  him  to  desperation.  Yet  if  the  sound  of  the 
gospel  had  not  reached  his  ear,  nothing  could  have  sufficiently  comforted 
him  under  the  temptations  to  which  he  was  exposed.  But  after  the  promise 
was  once  made  known,  and  he  was  brought  to  understand  the  method  of 
redemption  through  Christ,  then  he  could  not  only  hope  for  deliverance 
with  certainty,  but  could  also  resolve  all  doubts  and  objections  which  might 
arise,  among  which  we  may  mention  the  following : 

Obj.  1.  The  justice  of  God  does  not  permit  those  who  are  deserving 
of  eternal  condemnation  to  go  unpunished.  We  have  all  deserved  eternal 
condemnation.  Therefore,  our  deliverance  is  impossible,  on  account  of  the 
justice  of  God.  Ans.  Adam  saw  how  the  first  proposition  of  this  syllo- 
gism could  be  answered,  viz :  that  the  justice  of  God  does  not  absolve  and 
acquit  those  who  are  deserving  of  everlasting  condemnation,  unless  satis- 
faction be  made  by  a  punishment  corresponding  with  the  offence. 

Obj.  2.  The  justice  and  truth  of  God  are  both  violated  when  that  is 
not  done  which  the  former  requires  and  the  latter  threatens.  But  if 
everlasting  punishment  and  death  be  not  inflicted  upon  man,  that  is  not 
executed  which  the  justice  of  God  requires,  and  his  truth  threatens. 
Therefore,  both  are  violated  if  man  be  not  punished,  which  is  impossible. 
Ans.  Here  again,  Adam  saw  that  the  minor  proposition  was  true  only  in 
case  no  punishment  at  all  were  inflicted,  neither  upon  the  sinner  himself 
nor  upon  some  one  else  who  might  offer  himself  as  a  substitute  in  the  sin- 
ner's room  and  stead.  But  the  promise  which  God  had  been  pleased  to 
reveal  to  him,  made  him  acquainted  with  the  fact  that  Christ,  the  seed  of 
the  woman,  would,  as  man's  substitute,  bruise  the  serpent's  head. 

Obj.  3.  That  which  the  unchangeable  truth  and  justice  of  God  demand, 
is  necessary  and  unchangeable.  But  the  unchangeable  truth  and  justice 
of  God  demand  that  the  sinner  be  cast  into  everlasting  punishment.  There- 
fore the  rejection  of  the  sinner  is  necessary  and  unchangeable.  Ans.  He 
also  saw  an  answer  to  the  principal  proposition  of  this  objection,  viz :  that 
that  is  unchangeable  which  the  justice  of  God  demands  absolutely,  and  not 
that  which  it  requires  conditionally ;  demanding  either  the  everlasting  pun- 
ishment of  the  transgressor,  or  satisfaction  through  Christ. 

Obj.  4.  That  is  impossible  which  we  have  not  the  power  of  escaping. 
We  have  not  the  power  of  escaping  sin  and  death.  Therefore  it  is  impos- 
sible for  us  to  escape  these  evils.  Ans.  But  here  again  Adam  saw  that  an 
escape  from  these  evils  was  impossible  only  in  case  God  neither  knew  nor 
would  reveal  the  way  of  deliverance,  which  was  unknown  to  human  reason, 
and  to  all  created  beings,  and  which  they  never  could  have  discovered. 

These  and  similar  objections  Adam  was  enabled,  tlirough  the  promise  of 
the  seed  of  the  woman  bruising  the  serpent's  head,  to  repel  and  overcome. 
We,  however,  who  live  at  the  present  day,  can  see,  and  understand  much 
more  clearly,  the  solution  of  these  difficulties,  than  Adam  could,  inasmuch 
as  we  know  certainly,  from  the  gospel  and  the  event  itself,  as  well  as  from 
our  own  consciousness,  that  the  deliverance  of  man  was  not  only  possible, 
and  would  take  place  at  some  future  time,  as  Adam  himself  saw,  but  that 
it  is  also  already  acccomplished  by  Christ.  Hence  the  deliverance  of  man 
is,  and  always  was,  possible  with  God. 


man's  deliverance.  81 

III.  Whether  Deliverance  be  necessary  and  certain. 

Although  God  was  not  under  the  least  obligation  to  deliver  man  from 
the  misery  of  sin,  but  was  free  to  leave  all  men  in  death,  and  save  none  ; 
for  "  Who  hath  first  given  to  him,  and  it  shall  be  recompensed  unto  him 
again,"  (Rom.  11 :  35)  ;  yet  it  may  correctly  be  said,  that  man's  deliver- 
ance was  and  is  necessary,  —  understanding  by  this  term  not  an  absolute, 
but  a  conditional  necessity,  as  it  is  called.     Tliis  is  proven : 

1.  Because  God  has  most  freely  and  unchangeably  decreed  and  provided 
it ;  and  it  is  impossible  that  he  should  he,  or  be  deceived.  "  As  I  Hve,  I 
have  no  pleasure  in  the  death  of  the  wicked,  but  that,"  &c.     (Ez.  18 :  23.) 

2.  Because  God  desires  to  be  praised  and  glorified  forever  by  man. 
"  He  hath  made  us  to  the  praise  of  the  glory  of  his  grace."  "  Wherefore 
hast  thou  made  all  men  in  vain."     (Eph.  1 :  6.     Ps.  89  :  47.) 

3.  Because  God  did  not  in  vain  send  his  Son  into  the  world,  neither  did 
Christ  die  in  vain.  "  I  came  down  from  heaven,  not  to  do  mine  own  will, 
but  the  will  of  him  that  sent  me.  And  this  is  the  Father's  will,  which 
hath  sent  me,  that  of  all  which  he  hath  given  me,  I  should  lose  nothing,'* 
&c.  "I  came  to  call  sinners  to  repentance."  "  Who  was  delivered  for 
our  offences,  and  was  raised  again  for  our  justification."  "  If  righteous- 
ness come  by  the  law,  then  Christ  is  dead  in  vain."  (John  6  :  38,  39. 
Matt.  9:  13.     Rom.  4:  25.     Gal.  2:  21.) 

4.  Because  God  is  more  inclined  to  mercy  than  to  wrath.  But  in  the 
punishment  of  the  wicked  his  wrath  is  manifested ;  much  more,  therefore, 
will  he  manifest  his  mercy  in  the  salvation  of  the  righteous. 

IV.  Whether  a  perfect  Deliverance  may  be  expected. 

This  deliverance  of  man  is  perfect  in  this  life,  as  it  respects  the  com- 
mencement of  it ;  but  in  the  life  to  come,  it  will  be  perfect  also  as  it 
respects  the  consummation  of  it.  Now,  it  is  perfect  in  all  its  parts,  being 
a  deliverance  from  the  evil  both  of  guilt  and  of  punishment ;  then,  it  will 
be  perfect  also  in  the  degrees  of  it,  when  all  tears  shall  be  wiped  away 
from  our  eyes,  when  the  perfect  image  of  God  will  be  restored  in  us,  and 
God  shall  be  all,  and  in  all.     This  is  proven : 

1.  Because  God  does  not  deliver  us  only  in  part,  but  saves  and  loves 
perfectly  all  those  whom  he  saves.  "  The  blood  of  Jesus  Christ  cleanseth 
us  from  all  sin."     (1  John  1 :  7.) 

2.  Because  God  -vvill  punish  the  wicked  most  severely,  that  they  may 
by  these  punishments  fully  satisfy  his  justice.  He  will,  therefore,  also 
perfectly  deliver  the  godly,  since  he  is  more  inclined  to  mercy  than  wrath. 
Neither  is  the  benefit  of  Christ  more  imperfect,  or  of  less  force  than  the 
sin  of  Adam.  This  would  be  the  case,  if  he  did  not  deliver  us  perfectly, 
because  we  have  lost  all  righteousness  and  salvation  in  Adam.  A  perfect 
deliverance  is,  therefore,  to  be  expected,  but  by  degrees,  as  it  has  been 
shown.  In  this  life  it  is  perfect ;  in  the  resurrection  it  will  be  more  per- 
fect ;  and  in  glorification  it  will  be  most  perfect. 

6 


82        CAN  WE  OURSELVES  EFFECT  THIS  DELIVERANCE  J 

V.    How  THIS  Deliverance  is  accomplished. 

The  deliverance  of  which  we  have  now  spoken  is  accomplished :  1, 
By  a  full  and  sufficient  satisfaction  for  sin.  There  is  such  a  satisfaction, 
when  the  punishment  which  is  inflicted  on  account  of  sin  is  equivalent  to 
that  which  is  eternal.  2.  Bj  aboUshing  sin,  and  renewing  our  nature, 
which  is  done  by  restoring  in  us  the  righteousness  and  image  of  God 
which  we  have  lost,  or  by  the  perfect  regeneration  of  our  nature.  Both 
of  these  are  necessary  to  our  deliverance. 

Satisfaction  is  necessary,  because  the  mercy  of  God,  as  has  been  shown, 
does  not  violate  his  justice,  which  demands  satisfaction.  The  law  binds 
either  to  obedience  or  punishment.  But  satisfaction  cannot  be  made 
through  obedience,  because  our  past  obedience  is  already  impaired,  and 
that  which  follows  cannot  make  satisfaction  for  past  ofiences.  We  are 
bound  to  render  exact  obedience  every  moment  to  the  law,  as  a  present 
debt.  Hence,  obedience  being  once  impaired,  there  is  no  other  way  of 
making  satisfaction  except  by  punishment,  according  to  the  threatening : 
"  In  the  day  that  thou  eatest  thereof,  thou  shalt  surely  die."  (Gen.  2 : 
17.)  If  a  sufficient  punishment  be  endured  to  satisfy  the  law,  God  is 
reconciled,  and  deliverance  becomes  possible. 

So,  in  like  manner,  the  abolishing  of  sin,  and  the  renewing  of  our  nature 
are  necessary:  because  it  is  only  upon  the  condition  that  we  cease  to 
offend  God  by  our  sins,  and  are  thankful  to  him  for  our  reconciliation, 
that  he  is  willing  to  accept  of  this  satisfaction.  To  be  willing  that  God 
should  receive  us  into  his  favor,  and  yet  not  be  willing  to  abandon  sin,  is 
to  mock  God.  But  it  is  not  possible  for  us  to  leave  off  and  forsake  sin, 
unless  our  nature  be  renewed.  It  is  in  this  way,  therefore,  that  the  deliv 
erance  of  man  is  made  possible. 


Question  13.     Can  we  ourselves  then  make  this  satisfaction? 
Answer.    By  no  means ;  but  on  the  contrary  we  daily  increase  our  debt. 

exposition. 

Having  given  an  explanation  of  the  manner  in  which  our  deliverance  is 
accomplished,  we  must  now  inquire  bi/  whom  this  satisfaction,  and  abolish- 
ing of  sin  can  be  effected :  whether  by  ourselves,  or  by  some  one  else  ? 
And  if  by  some  one  else,  whether  it  be  by  a  mere  creature  ?  And  if  not 
by  a  mere  creature,  by  whom,  therefore,  and  by  what  kind  of  a  mediator  ? 
The  first  of  these  questions  is  answered  in  this  13th  Question  of  the  Cate- 
chism. The  other  two  are  answered  in  the  14th  and  15th  Questions  of 
the  Catechism. 

We  cannot  make  this  satisfaction  by  and  of  ourselves,  neither  by  obe- 
dience nor  by  punishment. 

We  cannot  make  it  hy  ohedienoe^  because  whatever  good  we  perform  we 
owe  to  God  by  present  obligation.  Hence  it  is  impossible  for  us  to  satisfy 
for  our  past  offences  by  any  present  obedience  which  we  may  render  to  the 
law  of  God,  for  we  cannot  deserve  any  thing  at  the  hands  of  God  for  the 
present,  much  less  for  the  time  to  come  ;  neither  can  a  double  merit,  that  is 
to  say,  a  merit  for  the  present  and  the  future,  proceed  from  one  satisfaction. 


CAN  WE  OURSELVES  EFFECT  THIS  DELIVERANCE!  83 

A  more  common  and  popular  reason  is  assigned  in  the  Catechism ; 
because  we  daily  increase  our  debt.  We  sin  continually,  and  in  sinning  we 
increase  our  guilt  and  the  displeasure  of  God  towards  us.  Now  he  who 
never  ceases  to  offend  can  never  appease  the  party  offended,  just  as  a 
debtor  who  continually  adds  new  accounts  to  former  claims  can  never 
release  liimself  from  debt. 

Neither  can  we  make  satisfaction  to  God  for  our  sins  by  punishment^ 
because  our  guilt  being  infinite,  deserves  an  infinite  punishment — one  that 
is  eternal,  or  that  is  equivalent  to  everlasting  punishment.  Sin  being  an 
offence  against  the  highest  good,  deserves  eternal  condemnation,  or  at  least 
such  a  temporal  pimishment  as  is  equivalent  to  that  which  is  eternal.  But 
we  cannot  make  satisfaction  by  a  punishment  that  is  eternal,  because  then 
we  should  never  be  freed  from  it.  We  would  always  be  making  satisfaction 
to  the  justice  of  God,  and  yet  it  would  never  be  fidly  satisfied.  Our  satis- 
faction would  never  be  perfect — it  would  never  be  a  complete  victory  over 
sin  and  death,  but  would  continue  imperfect  to  all  eternity,  as  the  satisfac- 
tion of  devils  and  wicked  spirits.  Nor  can  we  make  satisfaction  by  enduring 
such  a  temporal  punishment  as  will  be  equivalent  to  that  which  is  eternal, 
which  is  necessary  in  order  that  death  may  be  overcome.  Such  a  punish- 
ment as  this  cannot  be  endured  by  any  mere  creature,  on  account  of  many 
imperfections,  as  we  shall  presently  show. 

As  we  cannot,  therefore,  make  satisfaction  by  ourselves,  there  is  a 
necessity  that  this  satisfaction  should  be  made  by  another,  if  we  would 
obtain  deliverance  from  our  misery. 

From  this  we  may  readily  return  an  answer  to  the  following  objection, 
which  is  sometimes  made  :  We  can  never  satisfy  the  law,  neither  by  pun- 
ishment nor  obedience.  Therefore  the  method  of  deliverance  through 
satisfaction  is  of  no  account.  Ans.  It  is  not  of  small  account ;  because 
although  we  are  not  able  to  make  satisfaction  through  obedience,  we  are, 
nevertheless,  able  to  make  it  through  the  endurance  of  a  sufficient  punish- 
ment, not  in  ourselves,  but  in  Christ,  who  has  satisfied  the  law  both  by  obedi- 
ence and  punishment.  Against  this  the  following  objections  have  been  urged  : 

Obj.  1.  The  law  requires  our  own  obedience  or  punishment ;  because 
it  is  written :  "He  that  doeth  these  things  shall  live  by  them."  "  Cursed 
be  he  that  confirmeth  not  all  the  words,"  &c.  Ans.  The  law  does  indeed 
require  our  obedience  or  punishment,  but  not  exclusively,  for  it  never 
excludes  or  condemns  the  satisfaction  of  another  in  our  behalf,  although  it 
does  not  teach  it,  and  is  ignorant  of  it.  But  the  Gospel  reveals  and  shows 
this  imto  us  in  Christ. 

Obj.  2.'  It  is  unjust  to  punish  another  in  the  place  of  the  guilty. 
Therefore  Christ  could  not  be  pimished  in  our  room  and  stead.  Ans.  It 
is  not  inconsistent  with  the  justice  of  God  that  another  should  be  punished 
in  the  place  of  those  who  are  guilty,  if  these  conditions  are  present. 
1.  If  he  who  is  punished  be  innocent.  2.  If  he  be  of  the  same  nature 
with  those  for  whom  he  makes  satisfaction.  3.  If  he,  of  his  own  accord, 
offer  himself  as  a  satisfaction.  4.  If  he  himself  be  able  to  endure  and 
come  forth  from  this  punishment.  This  is  the  reason  why  men  cannot 
punish  one  person  in  the  place  of  another,  because  they  cannot  bring  it  to 
pass  that  the  one  that  suffers  should  not  perish  imder  the  punishment. 
5.  If  he  look  to,  and  obtain  the  end  which  Chiist  had  in  view,  viz :  the 
glory  of  God  and  the  salvation  of  man. 


84  CAN   A  MERE   CREATURE  EFFECT  THIS  DELIVERANCE? 

Question  14.    Can  there  be  found  anywhere  one,  who  is  a  mere  creature, 
able  to  satisfy  for  us  ? 

Answer.  None  ;  for  first,  God  will  not  punish  any  other  creature  for  the  sin  which 
man  hath  committed  ;  and  further,  no  mere  creature  can  sustain  the  burden  of  God's 
eternal  wrath  against  sin,  so  as  to  deliver  others  from  it. 


EXPOSITION. 

The  exclusive  particle  mere  is  added  in  this  question,  that  the  negative 
answer  may  be  true ;  for  it  was  necessary  that  a  creature  should  make 
satisfaction  for  the  creature's  sin,  but  not  such  an  one  as  was  merely  or 
only  a  creature,  because  such  an  one  could  not  make  the  satisfaction  which 
was  required,  as  will  appear  in  the  remarks  which  we  shall  now  make. 

We  must,  therefore,  since  satisfaction  must  be  made  through  another, 
enquire,  whether  this  other  person  may  be  any  creature  besides  man ;  and 
whether  he  may  be  a  mere  creature.  We  deny  both  propositions.  Our 
reason  for  denying  the  first  is,  because  God  will  not  punish  the  sin 
which  man  has  committed  in  any  other  creature.  This  is  in  accordance 
with  the  order  of  his  justice,  which  does  not  permit  one  to  sin  and  another 
to  bear  the  punishment.  "  The  soul  that  sinneth,  it  shall  die."  (Ez.  18: 
20.)  This  reason  proves  that  no  creature,  except  man  could  satisfy  for 
man :  yea,  God  could  not  be  satisfied  for  the  sin  of  man  by  the  eternal 
destruction  of  heaven  and  earth,  and  of  the  angels  themselves,  and  aU 
other  creatures.  Our  reasons  for  denying  the  second  proposition  are  these : 
1.  Because  no  creature  possesses  such  power  as  to  be  able  to  sustain  a 
finite  punishment,  equivalent  to  that  which  is  infinite,  for  the  purpose  of 
making  satisfaction  for  the  infinite  guilt  of  man.  A  mere  creature  would 
be  consumed  and  reduced  to  nothing,  before  satisfaction  could  be  made  to 
God  in  this  way :  "  For  God  is  a  consuming  fire."  "  If  thou  shouldst 
mark  iniquities,  0  Lord,  who  shall  stand  ?"  "  For  what  the  law  could  not 
do,  in  that  it  was  weak  through  the  flesh,  God  sending  his  own  Son  in  the 
likeness  of  sinful  flesh."  kc.  (Deut.  4 :  24.  Ps.  130  :  3.  Rom.  8  :  3.) 
This  reason  proves  that  no  creature  in  the  whole  universe  was  able  to  make 
satisfaction  to  God  for  man's  sin,  by  punishment,  so  as  to  come  forth  from 
the  same,  which  escape  was  necessary  in  order  to  our  deliverance.  There 
could,  therefore,  in  this  way,  on  account  of  the  weakness  of  the  creature, 
be  no  just  proportion  between  sin  and  its  punishment.  2.  Because  the 
punishment  of  a  mere  creature  conld  not  be  a  price  of  sufficient  dignity 
and  value  for  our  redemption.  3.  Because  a  mere  creature  could  not  have 
renewed  and  sanctified  our  nature,  nor  could  such  an  one  have  brought  it 
to  pass  that  we  should  no  longer  sin,  all  of  which  it  was  necessary  for  our 
deliverer  to  accomplish. 


Question  15.    What  sort  of  a  mediator  and  deliverer,  then,  must  we 
seek  for  ? 

Answer.     For  one  who  is  very  man,  and  perfectly  righteous  ;   and  yet  more  pow- 
erful than  all  creatures  ;    that  is,  one  who  is  also  very  God. 


WHY    OUR  MEDIATOR   MUST   BE   VERY   MAN.  86 

EXPOSITION. 

Since,  then,  we  are  not  able  of  ourselves  to  make  satisfaction  to  God  for 
our  sins,  but  must  have  some  other  satisficr  or  mediator  in  our  place,  we 
must  enquire  further.  What  sort  of  a  deliverer  must  he  be  ?  To  this  we 
may  reply,  that  he  must  of  necessity  be  merely  a  creature,  or  merely  God, 
or  both.  A  mere  creature,  however,  he  cannot  be,  for  the  reasons  already 
assigned.  Merely  God  he  could  not  be,  because  man,  and  not  God,  had 
sinned ;  and  also  because  it  behooved  the  mediator  to  sufifer  and  die  for  the 
sins  of  man.  But  God,  in  himself,  can  neither  suffer  nor  die.  It  follows, 
therefore,  that  such  a  mediator  is  required  who  is  both  God  and  man.  The 
reasons  for  this  will  be  assigned  in  the  questions  immediately  following. 


SIXTH  LORD'S  DAY. 


Question  16.     Why  must  he  be  very  man,  and  also  perfectly  righteous  ? 

Ansvser.  Because  the  justice  of  God  requires  that  the  same  human  nature,  which 
hath  sinned,  should  likewise  make  satisfaction  for  sin  ;  and  one,  who  is  himself  a 
sinner,  cannot  satisfy  for  others. 

EXPOSITION. 

It  behooved  our  Mediator  to  be  man,  and  indeed  very  man,  and  per- 
fectly righteous. 

First,  It  heliooved  Mm  to  he  man  ,  1.  Because  it  was  man  that  sinned. 
It  was  necessary,  therefore,  that  man  should  make  satisfaction  for  sin. 
"  As  by  one  man  sin  entered  into  the  world,  and  death  by  sin,"  &c. 
"  Since  by  man  came  death,  by  man  came  also  the  resurrection  of  the 
dead.  (Rom.  5:12.  1  Cor.  15 :  21.)  2.  That  he  might  be  able  to  die. 
It  was  necessary  that  he  should  make  satisfaction  for  us  by  his  death,  and 
by  the  shedding  of  his  blood,  because  it  had  been  declared,  "  Thou  shalt 
surely  die."  "  Without  the  shedding  of  blood  there  is  no  remission." 
(Gen.  2  :  17.     Heb.  9  :  22.) 

Secondly,  It  behooved  liim  to  he  very  man,  descending  from  the  same  hu- 
man nature  which  had  sinned,  and  not  created  out  of  nothing,  or  let  down 
from  heaven,  but  subject  to  all  our  infirmities,  sin  excepted:  1.  Because 
the  justice  of  God  required  that  the  same  human  nature  which  had  sinned, 
should  likewise  make  satisfaction  for  sin.  "  The  soul  that  sinneth,  it  shall 
die."  "  And  in  the  day  that  thou  eatest  thereof,  thou  shalt  surely  die." 
(Ez.  18  :  20.  Gen.  2 :  17.)  It  was  necessary,  therefore,  that  he  who 
would  make  satisfaction  for  man,  should  himself  be  very  man,  having 
sprung  from  the  posterity  of  Adam,  which  had  sinned.  The  followmg 
passages  of  scripture  are  here  in  point:  "  Since  by  man  came  death,  by 
man  came  also  the  resurrection  of  the  dead."  "  For  there  is  one  God, 
and  one  Mediator  between  God  and  man,  the  man  Christ  Jesus."  "  He 
took  on  Mm  the  seed  of  Abraham ;  wherefore  in  all  things  it  behooved  him 
to  be  made  like  unto  his  brethren,"  &c.  (1  Cor.  15:  21.  1.  Tim.  2; 
5.  Heb.  2  :  16,  17.)  So  the  Apostle  says  also,  that  we  are  buried  with 
Christ  in  baptism,  crucified  with  him,  raised  with  him,  &c.     (Rom.  6  :  4. 


86  WHY    OUR   MEDIATOR   MUST   BE   PERFECTLY   RIGHTEOUS. 

Col.  2 :  12.)  And  Augustine,  in  his  book  on  true  religion,  says :  "  The 
very  same  nature  was  to  he  assumed,  tvhich  was  to  he  delivered.'*^  2.  Be- 
cause the  truth  of  Grod  required  it.  The  prophets,  who  spoke  as  they  were 
moved  by  the  Holy  Ghost,  often  described  our  Mediator  as  one  that  is  poor, 
weak,  despised,  &c.  The  53d  chap,  of  the  prophecy  of  Isaiah  furnishes 
us  with  a  striking  instance.  3.  Oyi  account  of  our  comfort :  for  if  we  did 
not  know  him  to  have  sprung  from  Adam,  we  could  not  receive  him  as  the 
promised  Messiah,  and  as  our  brother,  since  the  promise  is,  "  The  seed  of 
the  woman  shall  bruise  the  serpent's  head.''  "  In  thy  seed  shall  all  the 
nations  of  the  earth  be  blessed."  (Gen.  3:15;  22:18.)  The  Apostle 
Paul  also  says  in  relation  to  this :  "  He  that  sanctifieth,  and  they  who  are 
sanctified,  are  all  of  one,  (that  is,  of  the  same  human  nature)  ;  for  which 
cause  he  is  not  ashamed  to  call  them  brethren."  (Heb.  2  :  11.)  It  was 
necessary  therefore  that  he  should  spring  from  Adam,  in  order  that  he 
might  be  our  brother.  "  Forasmuch  then  as  the  children  are  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same,"  &c.  (Heb. 
2  :  14.)  4.  That  he  might  be  a  faithful  High  Priest,  able  to  succor  them 
that  are  tempted.  "  Wherefore  in  all  things  it  behooved  him  to  be  made 
like  unto  his  brethren,  that  he  might  be  a  merciful  and  faithful  High  Priest 
in  things  pertaining  to  God,  to  make  reconciliation  for  the  sins  of  the  peo- 
ple. For  in  that  he  himself  hath  suffered,  being  tempted,  he  is  able  to 
succor  them  that  are  tempted."     (Heb.  2  :  17,  18.) 

Thirdly,  It  behooved  him  to  he  a  perfectly  righteous  man,  one  that  was 
wholly  free  from  the  least  stain  of  original  and  actual  sin,  that  he  might 
deservedly  be  our  Saviour,  and  that  his  sacrifice  might  avail,  not  for  him- 
self, but  for  us :  for  if  he  himself  had  been  a  sinner,  he  would  have  had  to 
satisfy  for  his  own  sins.  "  My  righteous  servant  shall  justify  many." 
"  Who  did  no  sin,  neither  was  guile  found  in  his  mouth."  "  Christ  also 
hath  once  suffered  for  sin,  the  just  for  the  unjust,  that  he  might  bring  us  to 
God."     (Is.  53:  11.     1  Pet.  2:  22;  3:  18.) 

But  he  who  is  himself  a  sinner.  If  the  Mediator  himself  had  been  a 
sinner  he  could  not  have  escaped  the  wrath  of  God,  much  less  could  he 
have  procured  for  others  the  favor  of  God,  and  exemption  from  punishment: 
neither  could  the  passion,  and  death  of  him,  who  did  not  suffer  as  an  inno- 
cent man,  be  a  ransom  for  the  sin  of  others.  Therefore  "  God  hath  made 
him  to  be  sin  for  us,  (that  is,  a  sacrifice  for  sin,)  who  knew  no  sin,  that 
we  might  be  made  the  righteousness  of  God  in  him."  "  For  such  an  High 
Priest  became  us,  who  is  holy,  harmless,  undefiled,  separate  from  sinners, 
and  made  higher  than  the  heavens ;  who  needeth  not  daily,  as  those  high 
priests,  to  offer  up  sacrifice,  first  for  his  own  sins,  and  then  for  the  people's." 
(2  Cor.  5  :  26.     Heb.  7  :  26,  27.) 

The  man  Christ  was  perfectly  righteous,  or  has  fulfilled  the  law  in  four 
respects.  1.  By  his  own  righteousness.  Christ  alone  performed  perfect 
obedience,  such  as  the  law  requires.  2.  By  endumig  publishment  sufficient 
for  our  sins.  There  was  a  necessity  that  this  double  fulfillment  of  the  law 
should  be  in  Christ :  for  unless  his  righteousness  had  been  full,  and  perfect, 
he  could  not  have  satisfied  for  the  sins  of  others ;  and  unless  he  had  en- 
dured such  punisliment  as  has  been  described,  he  could  not  thereby  have 
delivered  us  from  everlasting  punishment.  The  former  is  called  the  ful- 
filling of  the  law  by  obedience,  by  which  he  himself  was  conformable  thereto ; 
the  latter  is  the  fulfilling  of  the  law  by  punishment,  which  he  suffered  for 


WHY  OUR  MEDIATOR  MUST   BE   VERY   GOD.  "87 

US,  that  wc  might  not  remain  subject  to  eternal  condemnation.  3.  Christ 
fulfills  the  law  in  us  hy  Ms  Spirit^  when  he  by  the  same  Spirit  regenerates 
us,  and  by  the  law  leads  us  to  that  obedience  which  is  required  from  ua, 
which  is  both  external  and  internal,  which  we  commence  in  this  life,  and 
which  wc  shall  perfectly  and  fully  perform  in  the  life  to  come.  4.  Christ 
fulfills  the  law  by  teaching  it,  and  freeing  it  from  errors  and  interpolations, 
and  by  restoring  its  true  sense,  as  he  himself  said,  "  I  am  not  come  to  de- 
stroy the  law,  but  to  fulfil   it."       (Matt.  5  :  17.) 


Question  17.     Why  must  he  in  one  person  be  also  very  God  ? 

Answer.  That  he  might,  by  the  power  of  his  Godhead,  sustain,  in  his  hilman 
nature,  the  burden  of  God's  wrath  ;  and  might  obtain  for  and  restore  to  us,  righteous- 
ness and  life. 

EXPOSITION. 

It  was  necessary  that  our  Mediator  should  not  only  be  a  man,  and  one 
that  was  truly  such,  and  perfectly  righteous  ;  but  that  he  should  also  be 
God  —  the  true  and  mighty  God  —  and  not  an  imaginary  Deity,  or  one 
that  was  adorned  with  excellent  gifts,  above  angels  and  men,  as  heretics 
suppose.     The  reasons  for  this  are  the  following : 

1.  That  he  might,  by  the  power  of  his  Godhead,  sustain,  in  his  human 
nature,  the  infinite  wrath  of  God  against  sin,  and  endure  a  punishment, 
which,  although  it  were  temporal  as  it  respects  its  duration,  was  neverthe- 
less infinite  in  greatness,  dignity,  and  value.  If  our  Mediator  had  been 
only  a  man,  and  had  taken  upon  himself  the  burden  of  God's  wrath,  he 
would  have  been  crushed  under  its  weight.  It  was  necessary,  therefore, 
that  he  should  be  possessed  of  infinite  strength,  and  for  this  reason  be  God, 
that  he  might  endure  an  infinite  punishment,  witliout  sinking  into  despair, 
or  being  crushed  under  it. 

There  was  a  necessity  that  the  punishment  of  the  Mediator  should  be  of 
infinite  value,  and  equivalent  to  that  which  is  eternal,  that  there  might  be 
a  proportion  between  sin,  and  the  punishment  thereof.  For  there  is  not 
one  sin  amongst  all  the  sins  committed,  from  the  beginning  to  the  end  of 
the  world,  so  small  that  it  does  not  deserve  eternal  death.  Every  sin  is 
so  exceedingly  sinful,  that  it  cannot  be  expiated  by  the  eternal  destruction 
of  any  creature. 

It  was  proper,  however,  that  this  punishment  should  be  finite  in  respect 
to  time,  because  it  was  not  necessary  that  the  Mediator  should  for  ever 
remain  under  death ;  but  it  became  him  to  come  forth  from  death,  that  he 
might  accomplish  the  benefit  of  our  redemption,  that  is,  that  he  might  per- 
fectly merit,  and  having  merited,  might  apply  and  bestow  upon  us  the 
salvation  which  he  purchased  in  our  behalf.  It  was  also  required  of  our 
Mediator,  both  to  merit  and  bestow  righteousness,  that  he  might  be  a  per- 
fect Saviour  in  merit,  and  efficacy.  But  these  things  could  not  have  been 
accomplished  by  a  mere  man,  who  and  of  whatever  strength  he  might  have 
been  possessed,  if  he,  nevertheless,  had  not  the  power  to  come  forth  from 
death.  It  was  necessary,  therefore,  that  he  who  was  to  save  others  from 
death,  should  overcome  death  by  his  own  power,  and  first  throw  it  off  from 
himself.     But  this  he  could  not  have  done  had  he  not  been  God. 


88  WHY   OUR  MEDIATOR  MUST  BE   VERY   GOD. 

2.  It  was  necessary  that  the  ransom  which  the  Redeemer  paid  should 
be  of  infinite  value,  that  it  might  possess  a  dignity  and  merit  sufficient  for 
the  redemption  of  our  souls,  and  that  it  might  avail  in  the  judgment  of 
God,  for  the  purpose  of  expiating  our  sins,  and  restoring  in  us  that  right- 
eousness and  life  which  we  had  lost.  Hence  it  became  the  person  who 
would  make  this  satisfaction  for  us,  to  be  possessed  of  infinite  dignity,  that 
is,  to  be  God ;  for  the  dignity  of  this  satisfaction,  on  account  of  which  it 
might  be  acceptable  to  God  and  of  infinite  worth,  although  temporal,  con- 
sists in  two  things  —  in  the  dignity  of  the  person,  and  in  the  greatness  of 
the  punishment. 

The  dignity  of  the  person  who  suffered  appears  in  this,  that  it  was  God, 
the  Creator  himself,  who  died  for  the  sins  of  the  world ;  which  is  infinitely 
more  than  the  destruction  of  all  creatures,  and  avails  more  than  the  holi- 
ness of  all  the  angels  and  men.  Hence  it  is,  that  the  Apostles,  when 
they  speak  of  the  sufferings  of  Christ,  ahnost  always  make  mention  of  his 
Divinity.  "  God  hath  purchased  the  Church  with  his  blood."  "The 
blood  of  Jesus  Christ  cleanseth  us  from  all  sin."  "  Behold  the  Lamb  of 
God,  which  taketh  away  the  sins  of  the  world."  Yea,  God  himself,  in 
Paradise,  joined  together  these  two :  "The  seed  of  the  woman  shall  bruise 
thy  head,  and  thou  shalt  bruise  his  heel."  (Acts  20  :  28.  1  John  1:7. 
John  1 :  29.     Gen.  3  :  15.) 

The  greatness  of  the  punishment  which  Christ  endured  appears  in  this, 
that  he  sustained  the  dreadful  tonnents  of  hell,  and  the  wrath  of  God 
against  the  sins  of  the  whole  world.  "  The  pains  of  hell  gat  hold  upon 
me."  "  God  is  a  consuming  fire."  "  The  Lord  hath  laid  upon  him  the 
iniquity  of  us  aU."  (Ps.  116;  3.  Deut.  4 :  24.  Is.  53:  10.)  Erom 
this  we  may  perceive  why  it  was,  that  Chi-ist  manifested  such  signs  of 
distress  in  the  prospect  of  death,  whilst  many  of  the  martyrs  met  death 
with  the  greatest  courage  and  composure. 

Obj.  The  perfect  fulfillment  of  the  law  by  obedience  might  have  been 
a  satisfaction  for  our  sins.  But  a  mere  man,  had  he  only  been  per- 
fectly righteous,  might  have  fulfilled  the  law  by  obedience.  Therefore,  a 
mere  man,  being  perfectly  righteous,  might  have  satisfied  for  our  sins  — 
and  hence  it  was  not  necessary  that  our  Mediator  should  be  God.  Ans.  1. 
We  deny  the  major  proposition,  because  it  has  already  been  shown  that 
when  obedience  was  once  impaired,  it  was  not  possible  that  the  justice  of 
God  could  be  satisfied  for  sin,  unless  by  a  sufficient  punishment  on  account 
of  the  divine  threatening,  "  In  the  day  thou  eatest  thereof,  thou  shalt 
surely  die."  (Gen.  2  :  17.)  2.  Although  we  may  grant  the  minor  prop- 
osition, that  a  mere  man,  by  his  obedience,  might  fulfill  the  law  perfectly, 
yet  this  obedience  could  not  be  a  satisfaction  for  the  sins  of  another,  be- 
cause every  one  is  bound  to  obey  the  law.  It  was  necessary,  therefore, 
that  the  Mediator  should  endure  a  sufficient  punishment  for  us,  and  for 
this  reason  be  armed  with  divine  power ;  for  the  devils  themselves  are  not 
able  to  sustain  the  burden  of  God's  wrath  against  sin  —  much  less  could 
man.  K  it  be  objected,  that  the  devils  and  the  wicked  do  sustain  and  are 
compelled  to  sustain  the  eternal  wrath  of  God,  we  answer,  that  they  do, 
indeed,  sustain  the  wrath  of  God,  but  not  so  as  ever  to  satisfy  his  justice, 
and  come  out  of  their  punishment ;  for  their  punishment  will  endure  for- 
ever.    But  it  behooved  the  Mediator  to  endure  the  burden  of  God's  wrath, 


WHO   THIS  MEDIATOR  IS.  89 

that,  having  made  satisfaction,  he  might  remove  it  from  himself,  and  also 
from  us. 

3.  It  was  necessary  that  the  Mediator  should  be  God,  that  he  might 
reveal  the  secret  will  of  God  concerning  the  redemption  of  mankind,  which 
he  could  not  have  done,  had  he  been  merely  a  man.  No  creature  could 
ever  have  kno^ni,  or  chscovered,  the  will  of  God  concerning  our  redemp- 
tion, had  not  the  Son  of  God  revealed  it.  "  No  man  hath  seen  God  at 
any  time  ;  the  only  begotten  Son,  which  is  in  the  bosom  of  the  Father,  he 
hath  declared  him."     (John  1 :  18.) 

4.  It  behooved  the  Mediator  to  be  God,  that  he  might  be  able  to  give 
the  Holy  Ghost,  gather  a  church,  be  present  ^vith  it,  and  bestow  and  pre- 
serve the  benefits  purchased  by  his  death.  It  did  not  only  become  liim  to 
be  made  a  sacrifice,  to  throw  off  death  from  himself,  and  intercede  for  us 
with  God ;  but  it  became  him  also  to  give  assurance  that  we  would  no 
more  offend  God  by  oiu-  sins.  Tliis,  however,  on  account  of  our  corrup- 
tion, no  one  could  promise  in  our  behalf,  who  had  not  the  power  of  giving 
the  Holy  Spirit,  and  through  him,  the  power  of  confonning  us  to  the  image 
of  God.  But  to  give  the  Holy  Spirit,  and  through  him  to  regenerate  the 
heart,  is  pecuhar  to  God  alone,  whose  Spirit  he  is.  "WTiom  I  will  send 
imto  you  from  the  Father."  (John  15  :  26.)  Only  he,  who  is  Lord  of 
nature,  can  reform  it. 

5.  Fmally,  it  was  necessary  that  the  Messiah  should  be  ''  The  Lord, 
OUR  Righteousness."     (Jer.  23 :  6.) 

Obj.  The  party  offended  cannot  be  Mediator.  Christ  is  the  Mediator. 
Therefore,  he  cannot  be  the  party  offended,  that  is,  God.  Ans.  The  major 
proposition  is  true  only  when  the  party  offended  is  such  as  admits  of  no 
personal  distinctions ;  which,  however,  is  not  the  case  as  regards  the 
Godhead.     Vide  UrsLoi  vol.  i.  p.  120. 


Question  18.  Who,  then,  is  that  Mediator,  who  is,  in  one  person,  both 
very  God,  and  a  real  righteous  man  ? 

Answer.  Our  Lord  Jesus  Christ ;  who  of  God  is  made  unto  us  wisdom  and  right- 
eousness, and  sanctification,  and  redemption. 

EXPOSITION. 

We  have  now  shown  what  kind  of  a  Mediator  it  is  necessary  for  us  to 
have.  The  next  question  which  claims  our  attention  is.  Who  is  this  3Ie- 
diator  ?  That  this  Mediator  is  Jesus  Christ,  the  Son  of  God,  manifested 
in  the  flesh,  is  proven  by  these  considerations : 

1.  It  became  the  Mediator  to  be  very  God,  as  has  been  shown.  God  the 
Father,  however,  could  not  be  the  Mediator ;  because  he  does  not  work 
through  himself,  but  through  the  Son,  and  the  Holy  Ghost.  Neither  is  the 
Father  a  messenger ;  because  he  is  sent  by  no  one,  but  himself  sends  the 
Mediator.  Nor  could  the  Holy  Ghost  be  the  Mediator ;  because  he  was 
to  be  sent  by  the  ^lediator  into  the  hearts  of  the  elect.  Therefore,  the 
Son  alone  is  this  Mediator. 

2.  It  was  necessary  that  the  Mediator  should  have  that  which  it  became 
him  to  confer  upon  us.     It  became  him,  now,  to  confer  upon  us  the  right 


90  WHY   OUH  MEDIATOR  MUST  BE   VERY   GOD. 

and  title  of  the  sons  of  God,  which  we  had  forfeited ;  that  is,  it  became 
him  to  bring  it  to  pass,  that  God  might,  for  his  Son's  sake,  adopt  us  as  his 
children.  This,  however,  Christ  alone  was  able  to  effect,  because  he  alone 
had  the  right  thereof.  The  Holy  Ghost  had  not  this  right,  because  he  is 
not  the  Son.  Neither  did  it  belong  to  the  Father,  for  the  same  reason ; 
and  also  because  it  became  him  to  adopt  us  among  his  children,  through 
the  Son.  Therefore,  the  Word,  who  is  the  natural  Son  of  God,  is  alone 
our  Mediator,  in  whom,  as  in  the  first  begotten,  we  are  adopted  as  the 
sons  of  God,  as  it  is  said :  "  If  the  Son  shall  make  you  free,  ye  shall  be 
free  indeed."  "  As  many  as  received  him,  to  them  he  gave  the  power  to 
be  called  the  sons  of  God."  "  Unto  the  adoption  of  children  by  Jesus 
Christ."  "  He  hath  made  us  to  be  accepted  in  the  Beloved."  (John  8 : 
36  ;  1 :  12.     Eph.  1 :  5,  6.) 

3.  The  Son,  alone,  is  the  Word,  the  Ambassador  of  the  Father,  and 
that  person  who  was  sent  to  the  human  race,  to  reveal  the  will  of  God , 
through  whom  the  Father  operates  and  gives  the  Holy  Spirit ;  and  through 
whom,  also,  the  second  creation  is  accomplished ;  for  it  is  through  the  Son 
that  we  are  made  new  creatures.  The  Scriptures,  for  this  reason,  every 
where  join  the  first  and  second  creation,  because  the  second  was  to  be 
effected  by  the  same  person  through  whom  the  first  was  made.  "All  things 
were  made  by  the  Son."  (John  1 :  3.)  The  Mediator  was  also  to  be  a 
Messenger,  and  Peace-maker,  between  God  and  us,  and  to  regenerate  us 
by  the  Holy  Spirit.     Therefore,  the  Son  alone  is  this  Mediator. 

4.  It  belongs  to  the  Mediator  to  send  immediately  the  Holy  Spirit.  But 
it  is  the  Son  alone  who  thus  sends  the  Holy  Spirit.  The  Father  does, 
indeed,  send  the  Holy  Spirit,  but  it  is  through  the  Son.  The  Son  sends 
the  Spirit  immediately  from  the  Father,  as  he  himself  declares :  "Whom 
I  will  send  unto  you  from  the  Father."     (John  15  :    26.) 

5.  It  became  the  Mediator  to  suffer  and  die.  But  it  was  not  possible 
for  any  of  the  persons  of  the  Godhead  to  suffer  and  die,  except  the  Son, 
who  assumed  our  nature.  "  God  was  manifested  in  the  flesh."  "  Christ 
was  put  to  death  in  the  flesh."  (1  Tim.  3  :  16.  1  Pet.  3  :  18.^  There- 
fore, the  Son  is  the  Mediator. 

6.  That  the  Son  is  the  Mediator  may  be  proven  by  a  comparison  of  the 
prophecies  of  the  Old  Testament  with  their  fulfillment  in  the  New 
Testament. 

7.  The  works  and  miracles  of  Christ  establish  his  claims  to  the  office 
of  Mediator.  "  The  works  that  I  do,  bear  witness  of  me,  that  the  Father 
hath  sent  me."  "  Believe  the  works."  "When  Christ  will  come,  he  will 
do  more  miracles  than  these."  "  Go  and  shew  John  those  things  which 
ye  do  hear  and  see.  The  bluid  receive  their  sight,"  &c.  (John  5  :  36 ; 
10 :  38  ;   7  ;  31.     Matt.  11 :  4,  5.) 

8.  By  these  clear  testimonies  of  Scripture  :  "  There  is  one  Mediator 
between  God  and  man,  the  man  Christ  Jesus."  "  Christ  is  made  unto  us 
of  God,  wisdom,  righteousness,  sanctification,  and  redemption ;"  that  is, 
he  is  made  unto  us  a  teacher  of  wisdom,  a  justifier,  a  sanctifier,  and  a  re- 
deemer ;  which  is  the  same  as  to  say  he  is  a  Mediator  and  Sa^dour,  both 
by  his  merit  and  efficacy  ;  for  ia  this  declaration  of  the  Apostle,  the  ab- 
stract is  put  for  the  concrete.     (1  Tim.  2:5.     1  Cor.  1 :    30.) 

It  is  here  worthy  of  notice  that  the  Mediator  is  said  to  be  made  unto 
us  of  G-od;  which  means  that  he  was  appointed  and  given.     The  Mediator 


THE   MEDIATOR.  91 

ought  to  have  been  given  by  us,  and  to  have  proceeded  from  us,  because 
we  had  sinned.  But  we  were  not  able  to  give  a  Mediator,  in  as  much  as 
we  were  all  the  children  of  wrath.  Therefore,  it  was  necessary  that  he 
should  be  given  unto  us  of  God. 

It  is  also  worthy  of  notice  that  righteousness  and  holiness  were  one  and 
the  same  thing  in  us  before  the  fall,  viz :  an  inherent  conformity  with  God 
and  the  divine  law,  as  they  are  now  the  same  thing  in  the  holy  angels. 
Since  the  fall,  however,  they  are  not  the  same  thing  in  us.  For,  now, 
Christ  is  our  righteousness ;  and  our  justification  consists  in  the  imputation 
of  his  righteousness,  by  which  we  are  accounted  just  before  God.  Holi- 
ness is  the  beginning  of  our  conformity  with  God,  whilst  sanctification  is 
the  carrying  forward  of  this  conformity  with  God,  which  in  this  life  is 
imperfect,  but  which  will  be  fully  perfected  in  the  life  to  come ;  when 
righteousness  and  holiness  will  again  be  the  same  thing  in  us,  as  they  are 
now  in  the  holy  angels.  The  sum  and  substance  of  the  whole  doctrine  of 
the  Mediator  is  contained  in  what  now  follows. 


CONCERNING  THE  MEDIATOR. 

The  doctrine  of  the  Mediator,  which  is  intimately  connected  with  the 
glory  of  God  and  our  comfort,  must  be  carefully  considered  for  the  follow- 
ing reasons :  1.  That  we  may  acknowledge  and  magnify  the  mercy  of 
God,  in  that  he  has  given  his  Son  to  be  our  Mediator,  and  to  be  made  a 
sacrifice  for  our  sins.  2.  That  we  may  know  God  to  be  just,  in  as  much 
as  he  would  not,  out  of  his  clemency,  pardon  sin ;  but  was  so  greatly 
displeased  therewith  that  he  would  not  remit  it,  except  satisfaction  were 
made  by  the  death  of  his  Son.  3.  That  we  may  be  assured  of  eternal 
life,  in  having  a  Mediator  who  is  both  willing  and  able  to  grant  it  unto  us. 
4.  Because  the  doctrine  of  the  Mediator  is  the  foundation,  and  substance, 
of  the  doctrine  of  the  church.  5.  On  account  of  heretics,  who  at  all 
times  oppose,  with  great  bitterness,  this  doctrine ;  and  that,  having  a 
proper  knowledge  of  it,  we  may  be  able  to  defend  it  against  all  their 


The  doctrine  of  the  Mediator  seems  to  belong  to  the  article  of  justifica- 
tion, because  there  also  the  office  of  the  Mediator  is  explained.  But  it  is 
one  thing  to  teach  what,  and  what  kind  of  a  benefit  justification  is,  and 
how  it  is  received,  which  is  done  when  the  doctrine  of  justification  is  treat- 
ed of;  and  it  is  another  thing  to  show  whose  benefit  it  is,  and  by  whom  it 
is  bestowed  upon  us,  which  properly  belongs  here. 

The  principal  things  to  be  considered  in  relation  to  the  Mediator,  are 
the  following: 

I.  What  a  Mediator  is  : 

n.  Whether  we  need  a  Mediator : 

m.  What  his  office  is  : 

IV.  What  kind  of  a  Mediator  he  ought  to  be  : 

V.  Who  he  is : 

VI.  Whether  thefre  can  he  more  than  one  Mediator, 


92  THE  MEDIATOR. 

I.    What  a  Mediator  is. 

A  mediator,  in  general,  signifies  one  who  reconciles  two  parties  that  are 
at  variance,  by  interposing  himself  and  pacifying  the  ofiended  party,  by 
entreaty,  by  satisfaction,  and  giving  security  that  the  Hke  ofience  will  not 
again  be  committed.  A  mediator,  in  the  German,  is  mi  sehiedmayin.  To 
reconcile  includes :  1.  To  intercede  for  the  ofiender  with  the  offended. 
2.  To  make  satisfaction  for  the  injury  done.  3.  To  promise,  and  bring  it 
to  pass,  that  the  offending  party  shall  not  repeat  the  offence.  4.  To  bring 
the  parties  at  variance  together.  If  any  of  these  conditions  are  wanting, 
there  can  be  no  true  reconcihation. 

But  in  special,  and  as  here  applied  to  Christ,  a  Mediator  is  a  person 
reconciling  God,  who  is  angry  with  sin,  and  the  human  race  exposed  to 
eternal  death  on  account  of  sin,  by  making  satisfaction  to  divine  justice  by 
his  death,  interceding  for  the  guilty,  and  applying,  at  the  same  time,  his 
merits  through  faith  to  them  that  believe,  regenerating  them  by  his  Holy 
Spirit,  thus  bringing  it  to  pass  that  they  cease  from  sinning ;  and  finally 
hearing  the  groans  and  prayers  of  those  that  call  upon  him.  Or,  a  Medi- 
ator is  a  peace-maker  between  God  and  men,  appeasing  the  anger  of  God, 
and  restoring  men  to  his  favor,  by  intercediag  and  making  satisfaction  for 
their  sins,  bringing  it  to  pass  that  God  loves  men,  and  men  love  God,  so 
that  a  constant  and  eternal  peace   or  agreement  is  effected  between   them 

A  middle  person,  and  mediator,  are  different.  The  former  is  the  name 
of  the  person — the  latter  the  name  of  the  office.  Christ  is  both.  He  is 
a  middle  person,  because  m  him"  is  the  nature  of  each  party  —  he  has  the 
nature  of  God  and  of  man.  He  is  a  Mediator,  because  he  reconciles  us 
to  God ;  although  he  is  to  a  certain  extent  a  middle  person,  lq  the  same 
respect  in  which  he  is  a  Mediator ;  because  iu  him  the  two  extremes,  God 
and  man,  are  joined  together. 

Addenda.  It  is  sometimes  asked,  whether  Adam  had  need  of  a  Medi- 
ator before  the  fall  ?  To  this,  answer  may  be  returned  according  to  the 
signification  which  we  attach  tx)  the  term.  Mediator.  If  we  mean  by  it, 
one  through  whose  mediation,  or  by  whom  God  bestows  his  benefits,  and 
communicates  himself  to  us,  then  Adam,  even  before  his  fall,  had  need  of  a 
Mediator,  because  Christ  ever  has  been  the  person  through  whom  the 
Father  creates  and  quickens  all  things  ;  for  "  iu  him  was  life,"  both  natu- 
ral and  spiritual,  "  and  the  fife  was  the  light  of  men."  (John  1 :  4.) 
But  if  we  imderstand  by  a  Mediator,  one  who  performs  these  and  all  the 
other  duties  which  belong  to  the  office,  then  we  reply  that  Adam  did  not 
need  a  Mediator  before  the  fall.  We  must  observe,  however,  that  the 
Scriptures  do  not  speak  of  Christ,  as  being  Mediator  before  the  fall  of  man. 

n.    Whether  we  need  a  Mediator  with  God. 

That  we  need  a  Mediator  is  evident  — 

1.  Because  the  justice  of  God  does  not  admit  of  any  reconciliation  with- 
out a  return  to  his  favor.  An  advocate  is,  therefore,  necessary.  Neither 
can  we  be  reconciled  to  God  except  intercession  be  made  in  our  behalf. 
An  intercessor  is,  therefore,  needed.  So,  satisfaction  is  demanded.  Hence 
there  must  be  one  to  satisfy.  Then  there  must  be  an  application  of  the 
benefit,  for  there  is  a  necessity  that  it  should  be  received.     Hence  there 


THE    MEDIATOR.  93 

must  be  some  one  to  apply  the  benefit  of  redemption.  And,  finally,  without 
a  removal  of  sin,  and  the  restoration  of  the  image  of  God  in  us,  we  will  not 
cease  to  sin  against  God.  Hence,  we  need  some  one  to  deliver  us  from  sin, 
and  renew  our  nature.  But  of  ourselves  we  are  not  able  to  accomplish 
these  things ;  we  cannot  appease  God,  who  is  angry ;  we  cannot  make 
ourselves  acceptable  in  his  sight,  &c.  We  need,  therefore,  another 
person  to  act  as  Mediator  for  us,  who  may  perform  these  things  in  our 
behalf. 

2.  God  demanded  a  Mediator  from  the  party  which  had  committed  the 
offence.  As  a  divine  Being,  he  could  not  receive  satisfaction  from  himself. 
His  justice  made  it  necessary  that  the  offending  party  should  make  satis- 
faction, or  obtain  favor  through  such  a  Mediator  as  would  be  able  to  satisfy 
perfectly,  and  also  be  most  acceptable  to  God,  so  as  not  to  be  driven  from 
his  presence  ;  and  who  might,  by  his  influence  with  God,  be  able  easily  to 
reconcile  us  to  him  by  making  satisfaction,  entreaty  and  intercession  in  our 
behalf.  Such  a  Mediator,  however,  we  were  entirely  unable  to  find  from 
among  ourselves  ;  because  we  were  all  the  children  of  wrath.  There  was, 
therefore,  a  necessity  for  some  third  person  to  come  in  as  a  Mediator,  who 
should  be  given  of  God,  and  who  would  be  very  man,  and  at  the  same  time 
most  acceptable  to  God. 

3.  It  is  necessary  that  those  who  would  obtain  deliverance  should  make 
satisfaction  to  the  justice  of  God,  either  by  themselves,  or  by  another. 
Those  who  cannot  make  this  satisfaction  of  themselves  have  need  of  a  Me- 
diator. It  is  required  of  us  now,  if  we  would  obtain  deliverance  from  sin,  to 
satisfy  the  justice  of  God  either  by  ourselves,  or  by  another.  But  we  are 
unable  to  effect  this  by  ourselves.     Hence  we  have  need  of  a  Mediator. 

Obj.  Where  there  is  but  one  way  of  making  satisfaction,  no  other  is  to 
be  sought,  or  proposed.  The  law  acknowledges  but  one  way,  which  is,  by 
ourselves.  Therefore  we  must  not  propose  any  other ;  nor  must  we  say, 
diher  hy  ourselves^  or  hy  another.  Ans.  The  whole  is  conceded,  as  it 
respects  the  law :  for  the  law  prescribes  but  one  way  of  making  satisfaction, 
and  it  is  in  vain  that  we  look  for  another.  But  yet  whilst  this  is  true  as 
touching  the  law,  it,  nevertheless,  does  not  reject  every  other  way.  It 
does  indeed  say  that  satisfaction  must  be  made  through  ourselves.  But  it 
never  says,  only  through  ourselves.  It  does  not,  therefore,  exclude  the 
method  of  making  satisfaction  through  another.  And  although  God  did 
not  express  this  other  method  in  the  law,  yet  it  was  comprehended  in  his 
secret  counsel,  and  afterwards  revealed  in  the  gospel.  The  law  does  not, 
therefore,  explain  this  method,  but  leaves  it  to  be  unfolded  by  the  gospel. 
Nor  is  there  in  this  any  conflict,  or  want  of  agreement  between  the  law  and 
the  gospel,  inasmuch  as  the  law  (as  has  just  been  remarked)  no  where 
adds  the  exclusive  particle,  saying  that  satisfaction  can  only  be  made  by 
ourselves. 

4.  That  we  have  need  of  a  Mediator  with  God,  may  be  shown  by  many 
other  considerations,  of  which  we  may  mention  the  following:  1.  The 
chidings  and  compunctions  of  conscience.  2.  The  punishments  of  the 
wicked.  3.  The  sacrifices  instituted  by  God,  which  referred  to,  and  shad- 
owed forth  the  perfect  sacrifice  of  Christ.  4.  The  sacrifices  of  the  heathen 
and  Papists,  with  which  they  desired  to  please  God,  which  had  their  origin 
in  the  feeling,  or  consciousness  of  the  need  of  some  satisfaction  being  made 
in  order  to  our  acceptance  with  God. 


94  THE  MEDIATOR. 

UI.    What  the  office  of  the  Mediator  is. 

It  becomes  a  Mediator  to  treat  with  both  parties,  the  offended  and 
offending.  It  was  in  this  way  that  Christ  performed  the  office  of  Mediator, 
treating  with  each  party. 

With  Grod,  the  offended  parti/,  he  does  these  things :  —  1.  He  intercedes 
with  the  Father  for  us,  and  prays  that  our  sin  may  not  be  laid  to  our  charge. 
2.  He  offers  himself  as  a  satisfaction  in  our  behalf.  3.  He  makes  this 
satisfaction  by  dying  for  us,  and  enduring  a  punishment  sufficient  to  meet 
our  case,  finite  indeed  as  to  time,  but  infinite  in  dignity  and  value.  4.  He 
becomes  our  surety,  that  we  shall  no  more  offend  God  by  our  sins.  With- 
out this  suretiship  intercession  finds  no  place,  not  even  with  men,  much 
less  with  God.  5.  He  at  length  effects  tins  promise  in  us  by  giving  us  his 
Holy  Spirit,  and  everlasting  life. 

With  us,  as  the  offending  parti/,  he  does  these  things :  —  1.  He  presents 
himself  to  us  as  the  messenger  of  the  Father,  revealing  this,  his  will,  that 
he  should  present  himself  as  our  Mediator,  and  that  the  Father  accepts  of 
his  satisfaction.  2.  He  makes  this  satisfaction,  and  grants  and  appHes  it 
unto  us.  3.  He  works  faith  in  us,  by  giving  us  the  Holy  Spirit,  that  we 
may  embrace,  and  not  reject  this  benefit  which  is  offered  unto  us ;  because 
there  can  be  no  reconciliation  unless  each  party  consents :  "  He  works  in 
us  both  to  will,  and  to  do."  (Phil.  2  :  13.)  4.  He  brings  it  to  pass  by 
the  same  Spirit  that  we  leave  off  sinning  and  commence  a  new  Hfe.  5.  He 
preserves  us  in  this  state  of  reconciliation  by  faith  and  new  obedience,  and 
defends  us  against  the  devil,  and  all  enemies,  even  against  ourselves,  lest 
we  fall.  6.  Finally,  he  will  raise  us  up  from  the  dead,  and  glorify  us, 
that  is,  he  will  perfect  the  salvation  begun,  and  the  gifts  which  we  lost  in 
Adam,  as  well  as  those  which  he  has  merited  for  us. 

All  these  things  Christ  does,  obtains,  and  perfects,  not  only  by  his  merits, 
but  also  by  his  efficacy.  He  is, therefore,  said  to  be  a  Mediator,  both  in 
merit  and  efficacy ;  because  he  does  not  only  by  his  sacrifice  merit  for  us, 
but  he  also,  by  virtue  of  his  Spirit,  effectually  confers  upon  us  his  benefits, 
which  consist  in  righteousness,  and  eternal  life,  according  to  what  is  said : 
"  I  lay  down  my  life  for  the  sheep."  "  I  give  unto  them  eternal  life." 
"  As  the  Father  hath  life  in  himself,  so  hath  he  given  unto  the  Son  to  have 
life  in  himself."  "  As  the  Father  raiseth  up  the  dead  and  quickeneth  them, 
so  the  Son  quickeneth  whom  he  will."     (John  10  :  15,  28  ;  5  :  21,  46.) 

There  are  many  benefits  comprehended  in  the  office  of  the  Mediator ;  for 
God  has  instituted  it  for  the  purpose  of  bestowing  blessings  upon  the 
Church.  Paul  comprehends  these  blessings  very  briefly  in  four  general 
terms,  when  he  says,  "  But  of  him  are  ye  in  Christ  Jesus,  who,  of  God,  is 
made  unto  us  wisdom,  righteousness,  sanctification  and  redemption."  (1 
Cor.  1 :  30.)  He  is  made  unto  us  ivisdom,  1.  Because  he  is  the  matter 
and  subject  of  the  wisdom  which  we  possess.  "  I  determined  not  to  know 
any  thing  among  you  save  Jesus  Christ,  and  him  crucified."  "  We  preach 
Christ  crucified,  to  the  Jews  a  stumbling  block,  and  to  the  Greeks  foolish- 
ness ;  but  to  them  which  are  called,  both  Jews  and  Greeks,  Christ  the 
power  of  God,  and  the  wisdom  of  God."  (1  Cor.  2:2;  1 :  24.)  2.  Be- 
cause he  is  the  cause  of  our  wisdom,  and  that  in  three  ways ;  because  he 
brought  it  from  the  bosom  of  the  Father  —  instituted,  and  preserves  the 
ministry  of  the  word,  through  which  he  instructs  us  concerning  the  will  of 


THE   MEDIATOR.  95 

the  Father,  and  his  office  as  Mediator ;  and,  finally,  because  he  works 
effectually  in  the  hearts  of  the  elect,  so  that  they  assent  to  the  doctrine, 
and  are  renewed  in  the  image  of  God.  In  a  word,  Christ  is  our  wisdom, 
because  he  is  the  subject,  the  author,  and  the  medium.  He  is  our  righteous- 
ness, that  is,  our  justifier.  Our  righteousness  is  in  him,  as  in  the  subject ; 
and  he  himself  gives  this  unto  us  by  his  merit  and  efficacy.  He  is  our 
sanctification,  that  is,  sanctifier ;  because  he  regenerates  us,  and  sanctifies 
us  through  the  Holy  Spirit.  He  is  oui*  redemption,  that  is,  redeemer ;  be- 
cause he  finally  delivers  us :  for  the  word  that  is  here  translated  redemp- 
tion, does  not  only  signify  the  price,  but  also  the  effect  and  consummation 
of  our  redemption. 

IV.    What  kind  of  a  Mediator  he  ought  to  be. 

This  question  is  most  wisely  connected  with  the  foregoing ;  for  since  it 
is  manifest,  that  satisfaction  must  be  made  —  that  it  must  be  made  through 
another,  and  that  it  must  be  with  the  satisfaction  of  the  Mediator,  which 
has  already  been  described,  we  must  now  enquire,  What  kind  of  a  Media- 
tor is  he? 

In  answer  to  this  question  we  would  reply,  that  our  Mediator  must  be 
man  —  very  man,  deriving  his  nature  from  our  race,  and  retaining  it  for 
ever  —  a  perfectly  righteous  man,  and  very  God.  In  a  word,  he  must  be 
a  person  that  is  theanthropic,  having  both  natures,  the  divine  and  human, 
in  the  unity  of  his  person,  that  he  may  truly  be  a  middle  person,  and  me- 
diator between  God  and  men. 

The  proofs  concerning  the  person  of  the  Mediator  are  drawn  from  his 
office ;  for  it  was  necessary  that  he  should  be,  and  possess  all  that  was 
included  in  his  office.  These  proofs  have  been  already  presented  and 
explained,  in  the  exposition  of  the  15th,  16th  and  17th  Questions  of  the 
Catechism,  to  which  we  refer  the  reader. 

V.    Who  this  Mediator  is,  who  in  one  Person  is  both  God  and  Man. 

The  Mediator  has  thus  far  been  spoken  of  as  the  Son  of  God,  our  Lord 
Jesus  Christ,  as  we  have  shown  in  the  eighteenth  question  of  the  Catechism. 
The  sum  and  substance  of  what  we  are  to  believe  in  relation  to  this  subject 
is  this,  that  the  Scriptures  attribute  at  the  same  time  these  three  things  to 
Christ,  and  to  him  alone : 

First,  that  he  is  God.  "  The  Word  was  God.^'  "  All  things  were 
made  by  him."  "  The  Church  of  God,  which  he  hath  purchased  with  his 
own  blood."  "  Who  was  declared  to  be  the  Son  of  God  with  power,  accord- 
ing to  the  Spirit  of  holiness."  "  There  are  three  that  bear  record  in  heaven, 
the  Father,  the  Word,  and  the  Holy  Ghost,  and  these  three  are  one." 
(John  1 :  1.  Acts  20 :  28.  Rom.  1:4.  1  John  5 :  7.)  To  these 
declarations  of  scripture,  we  may  add  those  which  attribute  to  Christ 
divine  worship,  invocation,  hearing  of  prayer,  and  such  works  as  are  pe- 
culiar to  God  alone.  Those  passages  which  attribute  to  Christ  the  name 
of  Jehovah,  are  also  in  point.  (Jer.  23  :  6.  Zach.  2 :  10.  Mai.  3  :  1.) 
The  same  thing  may  in  like  manner  be  said  of  those  declarations  of  Scrip- 
ture which  refer  to  Christ,  the  things  spoken  of  Jehovah  in  the  Old  Tes- 
tament.    (Is.  9;  6.     John  12:  40,  &c.) 


96  THE   COVENANT. 

2.  That  he  is  very  man.  The  humanity  of  Christ  is  proven  by  those 
declarations  of  Scripture  which  affirm  that  he  was  man,  the  Son  of  man, 
the  son  of  David,  the  son  of  Abraham,  &c.  (1  Tim.  2:  5.  Matt.  1:1; 
9:6;  16:  13.)  Also,  those  which  declare  that  he  was  made  of  the  seed 
of  David  according  to  the  flesh,  that  he  had  a  body  of  flesh,  and  came  in 
the  flesh.  (Rom.  1 :  3.  Col.  1 :  22.  1  John  4 :  2,)  The  same  thing  is 
also  proven  by  those  passages  which  attribute  to  Christ  things  peculiar  to 
man ;  as,  to  grow,  to  eat,  to  drink,  to  be  ignorant,  to  be  fatigued,  to  rest, 
to  be  circumcised,  to  be  baptized,  to  weep,  to  rejoice,  &c. 

3.  That  these  two  natures  in  Christ  constitute  one  person.  Those 
declarations  of  Scripture  are  here  in  point,  which  attribute,  through  the 
communication  of  properties,  to  the  person  of  Christ,  those  things  which 
are  peculiar  to  the  divine,  or  human  nature.  "  The  Word  was  made  flesh." 
"He  partook  of  flesh  and  blood."  "Before  Abraham  was,  I  am."  "I 
am  with  you  alway,  even  unto  the  end  of  the  world."  "  God  hath  in  these 
last  days  spoken  unto  us  by  his  Son,  by  whom  also  he  made  the  world." 
"Jesus  Christ  is  come  in  the  flesh."  "  Who  is  over  all,  God  blessed  for 
ever."  "  Had  they  known  it,  they  would  not  have  crucified  the  Lord  of 
Glory."  (John  1:  14.  Heb.  2 :  14.  John  8:  38.  Matt.  28:  20. 
Heb.  1:1,2.     1  John  4 :  3.     Rom.  9:6.     1  Cor.  2 :  8.) 

VI.    Whether  there  can  be  more  than  one  Mediator. 

There  is  but  one  Mediator  between  God  and  man.  The  reason  of  this 
is,  because  no  one  but  the  Son  of  God  can  perform  the  office  of  Mediator ; 
and  as  there  is  only  one  natural  Son  of  God,  there  cannot  be  more  than 
one  Mediator. 

Obj.  1.  But  the  saints  also  make  intercession  for  us.  Therefore, they  are 
also  mediators.  Ans.  There  is  a  great  difierence  between  the  intercession 
of  Christ,  and  that  of  the  saints  who  live  in  the  world,  and  make  interces- 
sion both  for  themselves,  and  others,  even  their  persecutors  and  enemies  : 
for  the  saints  depend  upon  the  merits  of  Christ  in  order  that  their  inter- 
cessions may  avail,  whilst  Christ  depends  upon  his  own  merits.  And  still 
more,  Christ  alone  ofiered  himself  a  surety,  and  satisfier,  sanctifj^ng  himself 
for  us,  that  is,  presenting  himself  in  our  stead  before  the  judgment  seat  of 
God,  which  cannot  be  said  of  the  saints. 

Obj.  2.  Where  there  are  many  means,  there  must  be  more  than  one 
Mediator.  But  there  are  many  means  of  om-  salvation.  Therefore, there 
are  more  mediators  than  one.  Ans.  We  deny  the  major  proposition  ;  for 
the  means,  and  Mediator  of  salvation,  are  not  one  and  the  same  thing. 

OF  THE  COVENANT  OF  GOD. 

It  has  been  shown,  that  a  Mediator  is  one  who  reconciles  parties  that  are 
at  variance,  as  God  and  men.  This  reconciliation  is  called  in  the  Scrip- 
tures a  Covenant,  which  has  particular  reference  to  the  Mediator,  inasmuch 
as  every  mediator  is  the  mediator  of  some  covenant,  and  the  reconciler  of 
two  opposing  parties.  Hence  the  doctrine  of  the  Covenant  which  God  made 
with  man,  is  closely  connected  with  the  doctrine  of  the  Mediator.  The 
principal  questions  which  claim  our  attention  in  the  consideration  of  this 
subject,  are  the  following : 


» 


THE   COVENANT.  97 

I.    What  is  this  Covenant  ? 
n.    Was  it  possible  without  a  Mediator  ^ 
m.  Is  it  one,  or  more  than  one? 

IV.  In  ivhat  do  the  old  and  new  Covenants  agree,  and  in  what  do  they 
differ? 

I.    What  is  this  Covenant? 

A  covenant  in  general  is  a  mutual  contract,  or  agreement  between  two 
parties,  in  which  the  one  party  binds  itself  to  the  other  to  accompHsh  some- 
thing upon  certain  conditions,  giving  or  receiving  something,  which  is 
accompanied  with  certain  outward  signs  and  symbols,  for  the  purpose  of 
ratifying  in  the  most  solemn  manner  the  contract  entered  into,  and  for  the 
sake  of  confirming  it,  that  the  engagement  may  be  kept  inviolate.  From 
this  general  definition  of  a  covenant,  it  is  easy  to  perceive  what  we  are  to 
understand  by  the  Covenant  here  spoken  of,  which  we  may  define  as  a 
mutual  promise  and  agi*eement,  between  God  and  men,  in  which  God  gives 
assurance  to  men  that  he  will  be  merciful  to  them,  remit  their  sins,  grant 
unto  them  a  new  righteousness,  the  Holy  Spirit,  and  eternal  life  by  and  for 
the  sake  of  his  Son,  our  Mediator.  And,  on  the  other  side,  men  bind  them- 
selves to  God  in  this  covenant  that  they  will  exercise  repentance  and  faith, 
^  that  they  will  receive  with  a  true  faith  tliis  great  benefit  which  God 
(Sbrs,  and  render  such  obedience  as  wUl  be  acceptable  to  him.  This  mu- 
tual engagement  between  God  and  man  is  confirmed  by  those  outward  signs 
which  we  call  sacraments,  which  are  holy  signs,  declaiiag  and  sealing  unto 
us  God's  good  will,  and  our  thankfulness  and  obedience. 

A  testament  is  the  last  will  of  a  testator,  in  whigh  he  at  his  death  de- 
clares what  disposition  he  wishes  to  be  made  of  his  goods,  or  possessions. 

In  the  Scriptures,  the  terms  Covenant  and  Testament  are  used  in  the 
same  sense,  for  the  purpose  of  explaining  more  fully  and  clearly  the  idea 
of  this  Covenant  of  God ;  for  both  of  them  refer  to  and  express  our  recon- 
ciliation with  God,  or  the  mutual  agreement  between  God  and  men. 

This  agreement,  or  reconcihation,  is  called  a  Covenant,  because  God 
promises  to  us  certain  blessings,  and  demands  from  us  in  return  our  obedience, 
employing  also  certain  solemn  ceremonies  for  the  confirmation  thereof. 

It  is  called  a  Testament,  because  this  reconcihation  was  made  by  the 
interposition  of  the  death  of  Christ,  the  testator,  that  it  might  be  ratified  ;  or 
because  Chiist  has  obtained  this  reconcihation  by  his  death,  and  left  it  unto 
us,  as  parents,  at  their  decease,  leave  their  possessions  to  their  children. 
This  reason  is  adduced  by  the  apostle  Paul,  in  his  Epistle  to  the  Hebrews, 
where  he  says  :  "  For  this  cause  he  is  the  Mediator  of  the  New  Testament, 
that  by  means  of  death,  they  which  are  called  might  receive  the  promise 
of  eternal  inheritance.  For  where  a  testament  is,  there  must  also  of  neces- 
sity be  the  death  of  the  testator.  For  a  testament  is  of  force,  after  men 
are  dead ;  otherwise  it  is  of  no  strength  at  all  whilst  the  testator  hveth." 
(Heb.  9 :  15,  16,  17.)  Whilst  the  testator  hves  he  has  the  right  to 
change,  to  take  from,  or  to  add  any  thing  which  he  chooses  to  his  will.  The 
Hebrew  word  Berith,  signifies  only  a  covenant,  and  not  a  testament ;  whilst 
the  Greek  word  *5*a^r)xr],  which  is  used  in  the  Epistle  to  the  Hebrews, 
signifies  both  a  covenant  and  a  testament,  from  which  it  is  inferred  (as 
some  suppose)  that  this  Epistle  was  written  not  in  the  Hebrew,  but  in  the 
Greek  language. 
7 


98  THE    COVENANT. 

Obj.  A  testament  is  made  by  the  death  of  the  testator.  But  God  can 
not  die.  Therefore  his  testament  is  not  ratified  ;  or  this  reconcihation  can 
not  be  called  a  testament.  Ans.  We  deny  the  minor  proposition ;  because 
God  is  said  to  have  redeemed  the  Church  with  his  own  blood.  Hence  he 
must  have  died ;  but  it  was  in  his  human  nature,  according  to  the  testimony 
of  the  apostle  Peter,  who  says  of  Christ  the  testator,  who  was  both  God  and 
man,  that  he  was  put  to  death  in  the  flesh.     (1  Pet.  3  :  18.) 

II.       How   COULD   THIS   COVENANT   BETWEEN   GOD   AND   MaN   BE  MADE? 

This  covenant  could  only  be  made  by  a  Mediator,  as  may  be  inferred 
from  the  fact  that  we,  as  one  of  the  parties,  were  not  able  to  satisfy  God 
for  our  sins,  so  as  to  be  restored  to  his  favor.  Yea,  such  was  our  misera- 
ble condition,  that  we  would  not  have  accepted  of  the  benefit  of  redemption 
had  it  been  purchased  by  another.  Then  God  as  the  other  party,  could 
not,  on  account  of  liis  justice,  admit  us  into  his  favor  without  a  sufficient 
satisfaction.  We  were  the  enemies  of  God,  and  hence  there  could  be  no 
way  of  access  to  him,  unless  by  the  intercession  of  Christ,  the  Mediator, 
as  has  been  fully  shown  in  the  remarks  which  we  have  made  upon  the 
question  —  Why  was  a  Mediator  necessary  ?  We  may  conclude,  therefore, 
that  this  reconciliation  was  possible  only  by  the  satisfaction  and  death  of 
Christ,  the  Mediator. 

III.    Is  THIS  Covenant  one,  or  more? 

This  covenant  is  one  in  substance,  but  two-fold  in  circumstances  ;  or  it 
is  one  as  it  respects  the  general  conditions  upon  which  God  enters  into  an 
engagement  with  us,  and  we  with  him ;  and  it  is  two  as  it  respects  the  con- 
ditions which  are  less  general,  or  as  some  say,  as  it  respects  the  mode  of 
its  administration. 

The  Covenant  is  one  in  substance,  1.  Because  there  is  but  one  God, 
one  Mediator  between  God  and  man,  Jesus  Christ,  one  way  of  reconcilia- 
tion, one  faith,  and  one  way  of  salvation  for  all  who  are  and  have  been 
saved  from  the  beginning.  It  is  a  great  question,  and  one  that  has  been 
much  debated,  whether  the  ancient  fathers  were  saved  in  a  different  way 
from  that  in  which  we  are  saved,  which,  unless  it  be  correctly  explained, 
throws  much  obscurity  and  darkness  around  the  gospel.  The  following 
passages  of  Scripture  teach  us  what  we  are  to  believe  in  relation  to  this 
subject :  "  Jesus  Christ,  the  same  yesterday,  to-day,  and  forever."  "And 
God  gave  him  to  be  Head  over  all  things  to  the  Church."  "  From  whom 
the  whole  body  fitly  joined  together,"  &c.  "  No  man  hath  seen  God  at  any 
time,  the  only  begotten  Son  which  is  in  the  bosom  of  the  Father,  he  hath 
declared  him."  "  There  is  none  other  name  under  heaven  given  whereby 
we  must  be  saved."  "  No  one  knoweth  the  Father  but  the  Son,  and  he 
to  whom,"  &c.  "No  one  cometh  to  the  Father  but  by  me."  "  I  am  the 
Way,  the  Truth,  and  the  Life ;"  he  means,  I  am  the  way  by  which  even 
Adam  obtained  salvation.  "  Many  kings  and  prophets  desired  to  see  the 
things  which  ye  see,"  &c.  "Abraham  rejoiced  to  see  my  day,  and  he 
saw  it,  and  was  glad."  (Heb.  13  :  8.  Eph.  1 :  22  ;  4 :  16.  John  1 : 
18.  Acts  4 :  12.  Matt.  11 :  27.  John  14  ;  6.  Luke  10 :  24.  John 
8  :  56.)     All  those,  therefore,  who  have  been  saved,  those  under  the  law 


THE    COVENANT. 


99 


as  well  as  those  under  the  gospel,  had  respect  to  Christ,  who  is  the  only 
Mediator,  through  whom  alone  they  were  reconciled  to  God  and  saved. 
Hence,  there  is  but  one  covenant. 

2.  There  is  but  one  covenant,  because  the  principal  conditions,  which 
are  called  the  substance  of  the  covenant,  are  the  same  before  and  since  the 
incarnation  of  Christ ;  for  in  each  testament  God  promises  to  those  that 
repent  and  beheve,  the  remission  of  sin ;  whilst  men  bind  themselves,  on 
the  otlier  hand,  to  exercise  faith  in  God,  and  to  repent  of  their  sins. 

But  there  are  said  to  he  two  covenants^  the  old  and  the  new,  as  it  re- 
spects the  circumstances  and  conditions  which  are  less  general,  which  con- 
stitute the  form,  or  the  mode  of  administration,  contributing  to  the  princi- 
pal conditions,  in  order  that  the  faithful,  by  their  help,  may  obtain  those 
which  are  general. 

rV.    In  what  do  the  Old  and  the  New  Covenant  agree,  and  in 

WHAT  DO  they  DIFFER  ? 

Since  there  is  but  one  covenant,  and  the  Scriptures  speak  of  it  as  though 
it  were  two,  we  must  consider  in  what  particulars  the  old  and  the  new 
covenants  agree  and  ui  what  they  differ.  * 

They  agree,  1.  In  having  God  as  their  author  and  Christ  as  the  Medi- 
ator. But  Moses,  some  say,  was  the  Mediator  of  the  Old  covenant. 
To  this  we  reply,  that  he  was  Mediator  only  as  a  type  of  Christ,  who 
was  even  then  already  Mediator,  but  is  now  the  only  Mediator  without  any 
type ;  for  Christ  having  come  in  the  flesh,  is  no  longer  covered  with 
types. 

2.  In  the  promise  of  grace  concerning  the  remission  of  sins,  and  eternal 
life  granted  freely  to  such  as  believe  by  and  for  the  sake  of  Christ,  which 
promise  was  common  to  those  who  Hved  under  the  old  covenant,  as  well  as 
to  us ;  although  it  is  now  delivered  more  clearly,  for  God  promises  the 
same  grace  to  all  that  beheve  in  the  Mediator.  "  The  seed  of  the  woman 
shall  bruise  the  serpent's  head."  "  I  will  be  a  God  unto  thee  and  thy 
seed."  "He  that  believeth  on  the  Son  hath  everlasting  hfe."  "  But  we 
believe  that  through  the  grace  of  the  Lord  Jesus  Christ,  we  shall  be  saved 
even  as  they."  (Gen.  3 :  15 ;  17 :  7.  John  3:  36.  Acts  15;  11.) 
We  here  speak  of  the  promise  of  grace  in  general,  and  not  of  the  circum 
stances  of  grace  particularly. 

3.  In  the  condition  in  respect  to  ourselves.  In  each  covenant,  God  re- 
quires from  men  faith  and  obedience.  "  Walk  before  me  and  be  thou 
perfect."  "Repent  and  beheve  the  gospel."  (Gen.  17:  1.  Mark  1:  1").) 
The  new  covenant,  therefore,  agrees  with  the  old  in  that  which  relates  to 
the  principal  conditions,  both  on  the  part  of  God,  and  on  the  part  of  man. 

The  two  covenants  differ,  1.  In  the  promises  of  temporal  blessings.  The 
old  covenant  had  many  special  promises  in  relation  to  blessings  of  a  tem- 
poral character,  such  as  the  promise  of  the  land  of  Canaan,  which  was  to  be 
given  to  the  Church  —  the  form  of  the  ceremonial  worship,  and  of  the 
Mosaic  pohty,  which  were  to  be  preserved  in  the  land  even  to  the  time  of 
the  Messiah  —  the  bu-th  of  the  Messiah  from  that  people,  &c.  But  the 
new  covenant  has  no  such  special  promises  of  temporal  blessings,  but  only 
such  as  are  general,  because  God  will  preserve  his  church  even  to  the  end, 
and  will  always  provide  for  it  a  certain  resting  place. 


100  THE   GOSPEL. 

2.  In  the  circumstance  of  the  p-omise  of  grace.  In  the  old  covenant, 
the  faithful  were  received  into  the  favor  of  God,  on  account  of  the  Mes- 
siah that  was  to  come,  and  the  sacrifice  which  he  would  offer ;  in  the  new, 
the  same  blessing  is  obtained  for  the  sake  of  the  Messiah  who  has  already 
come,  and  for  the  sacrifice  which  he  has  already  offered  in  our  behalf. 

3.  In  the  rites,  or  signs,  which  are  added  to  the  promise  of  grace.  In 
the  old  covenant  the  sacraments  were  various,  and  painful,  such  as  circum- 
cision, the  passover,  oblations  and  sacrifices.  In  the  new,  there  are  only 
two  sacraments  —  Baptism  and  the  Lord's  Supper  —  both  of  which  are 
simple  and  significant. 

4.  In  clearness.  The  old  had  types  and  shadows  of  good  things  to 
come.  All  was  typical,  as  the  priests,  sacrifices,  &c.  Hence  every  thing 
was  more  obscure  and  imintelligible.  In  the  new,  we  have  a  fulfillment 
of  all  these  types,  so  that  every  thing  is  clearer  and  better  understood, 
both  in  regard  to  the  sacraments  and  the  doctrine  which  is  revealed. 

5.  In  the  gifts  ivhich  they  confer.  In  the  old,  the  effusion  of  the  Holy 
Spirit  was  small  and  Hmited ;  in  the  new,  it  is  large  and  full.  "  I  will 
make  a  new  covenant."  "If  the  ministration  of  condemnation  be  glory, 
much  more,"  &c.  "I  wiU  pour  out  my  Spirit  upon  all  flesh."  (Jer.  31 : 
31.     2  Cor.  3  ;  5.    jbel  2  :  28.) 

6.  In  duration.  The  old  was  to  continue  only  until  the  coming  of  the 
Messiah ;  but  the  new  will  continue  forever.  "  I  will  make  an  everlasting 
covenant  with  them."     (Jer.  32  :  40.) 

7.  In  their  obligation.  The  old  bound  the  people  to  the  whole  law,  the 
moral,  ceremonial,  and  judicial ;  the  new  binds  us  only  to  the  moral,  and 
to  the  use  of  the  sacraments  of  Christ. 

8.  In  their  extent.  In  the  old  covenant,  the  church  was  confined  to  the 
Jewish  nation,  to  which  it  became  all  those  who  would  be  saved  to  unite 
themselves.  In  the  new,  the  church  is  established  among  aU  nations,  and 
is  open  to  all  that  believe  of  every  nation,  rank,  condition,  or  language. 

Remark.  The  old  testament,  or  covenant,  is  often  used  in  Scripture  by 
a  figure  of  speech,  called  synedoche,  (in  which  a  part  is  taken  for  the 
whole,)  for  the  law,  with  respect  to  that  part  which  is  especially  treated 
of.  For  in  the  old  covenant,  the  law  was  enforced  more  strenuously,  and 
there  were  many  parts  of  it.  The  gospel  was  also  more  obscure.  The 
new  testament,  or  covenant,  on  the  other  hand,  is  for  the  most  part  taken 
for  the  gospel,  because  in  the  new  a  great  part  of  the  law  is  abrogated,  and 
the  gospel  is  here  more  clearly  revealed. 


Question  19.     Whence  knowest  thou  this  ? 

Answer.  From  the  holy  Gospel,  which  God  himself  revealed  first  in  Paradise  ; 
and  afterwards  published  by  the  Patriarchs  and  Prophets,  and  was  pleased  to  repre- 
sent it  by  the  shadows  of  sacrifices,  and  the  other  ceremonies  of  the  law ;  and 
lastly  has  accompUshed  it  by  his  only  begotten  Son. 

EXPOSITION. 

This  question  corresponds  with  the  third  question  of  the  Catechism, 
where  it  is  asked :   Whence  knowest  thou  thy  misery  f     Out  of  the  law  of 


THE   GOSPEL.  101 

God.  So  it  is  here  asked :  Whence  knowest  thou  thy  deliverance  ?  Out 
of  the  gospel.  Having,  therefore,  spoken  of  the  Mediator,  we  must  now 
speak  of  the  doctrine  which  reveals,  describes,  and  offers  him  unto  us  — 
which  doctrine  is  the  Gospel.  After  having  spoken  of  the  gospel,  we  must 
in  the  next  place,  speak  of  the  way  in  which  we  are  made  partakers  of  the 
Mediator,  and  liis  benefits  —  which  is  by  faith.  First,  then,  we  must  speak 
of  the  gospel,  which  is,  with  great  propriety,  made  to  follow  the  doctrine 
of  the  Mediator,  and  the  covenant,  1.  Because  the  ^lediator  is  the  subject 
of  the  gospel,  which  teaches  who  and  what  kind  of  a  Mediator  he  is.  2. 
Because  he  is  the  author  of  the  gospel.  It  is  a  part  of  the  ofiice  of  the 
Mediator  to  reveal  the  gospel,  as  it  is  said :  "  The  only  begotten  which 
is  in  the  bosom  of  the  Father,  he  hath  declared  him."  (John  1 :  18.) 
3.  Because  the  gospel  is  a  part  of  the  covenant ;  and  is  often  taken  for 
the  new  covenant. 

The  principal  questions  to  be  discussed,  in  relation  to  the  gospel,  are 
the  following : 

I.  What  is  the  gospel  f 

n.  Is  it  a  neiv  doctrine  ? 

m.  In  ivhat  does  it  differ  from  the  law? 

IV.  What  are  its  effects  P 

V.  From  what  does  it  appear  that  the  gospel  is  true  9 

I.    What  is  the  Gospel? 

The  term  gospel  signifies,  1.  A  joyful  message,  or  good  news.  2.  The 
sacrifice  which  is  offered  to  God  for  this  good  news.  3.  The  reward  which 
is  given  to  him  who  announces  these  joyful  tidings.  Here  it  signifies  the 
doctrine,  or  joyful  news  of  Christ  manifested  in  the  flesh ;  as  "  behold,  I 
bring  unto  you  good  tidings  of  great  joy,  for  unto  you  is  bom  this  day  in 
the  city  of  David,  a  Saviour,  which  is  Christ  the  Lord."     (Luke  2 :  10, 

11.) 

The  words  sirciyysXia  and  smyysKia  are  of  a  somewhat  different  sig- 
nification. The  former  denotes  the  promise  of  a  mediator  that  was  to 
Q(«ne ;  the  latter  is  the  announcement  of  a  mediator  already  come.  This 
(^<inction,  however,  is  not  always  observed ;  and  is  rather  in  the  words 
ti^n  in  the  thing  itself;  for  both  denote  the  same  benefits  of  the  Messiah, 
a©r  that  the  distinction  is  only  in  the  circumstance  of  time,  and  in  the  man- 
ner of  his  appearance,  as  is  evident  from  the  following  declarations  of 
Scripture  :  "  Abraham  saw  my  day,  and  was  glad."  "  No  man  cometh 
to  the  Father  but  by  me."  "  I  am  the  door,  by  me  if  any,"  &c.  "God 
hath  appointed  him  head  over  all  things  to  the  church."  "  Jesus  Christ, 
the  same  yesterday,  to-day,  and  forever."  (John  8  :  56  ;  14 :  6  ;  10  :  7. 
Eph.  1 :  22.     Heb.  13  :  8.) 

The  gospel  is,  therefore,  the  doctrine  which  the  Son  of  God,  our  Medi- 
ator, revealed  from  heaven  in  Paradise,  immediately  after  the  fall,  and 
which  he  brought  from  the  bosom  of  the  Eternal  Father ;  which  promises, 
and  announces,  in  view  of  the  free  grace  and  mercy  of  God,  to  all  those 
that  repent  and  beheve,  deliverance  fi:om  sin,  death,  condemnation,  and 
the  wrath  of  God ;  which  is  the  same  thing  as  to  say  that  it  promises  and 
proclaims  the  remission  of  sin,  salvation,  and  eternal  life,  by  and  for  the 


102  THE   GOSPEL. 

sake  of  the  Son  of  God,  the  Mediator ;  and  is  that  through  which  the 
Holy  Spirit  works  effectually  in  the  hearts  of  the  faithful,  kindling  and  ex- 
citing in  them,  faith,  repentance,  and  the  beginning  of  eternal  hie.  Or, 
we  may,  in  accordance  with  the  eighteenth,  nineteenth,  and  twentieth 
questions  of  the  Catechism,  define  the  gospel  to  be  the  doctrine  which  God 
revealed  first  in  Paradise,  and  afterwards  published  by  the  Patriarchs  and 
Prophets,  which  he  was  pleased  to  represent  by  the  shadows  of  sacrifices, 
and  the  other  ceremonies  of  the  law,  and  which  he  has  accomplished  by 
his  only  begotten  Son ;  teaching  that  the  Son  of  God,  our  Lord  Jesus 
Christ,  is  made  unto  us  wisdom,  righteousness,  sanctification,  and  redemp- 
tion ;  which  is  to  say  that  he  is  a  perfect  Mediator,  satisfying  for  the  sins 
of  the  human  race,  restoring  righteousness  and  eternal  life  to  all  those  who 
by  a  true  faith  are  ingi-afted  into  him,  and  embrace  his  benefits. 

The  following  passages  of  Scripture  confii-m  this  definition  which  we 
have  given  of  the  gospel :  "This  is  the  will  of  him  that  sent  me,  that  every 
one  which  seeth  the  Son,  and  beheveth  on  him,  may  have  everlasting  life, 
and  I  will  raise  him  up  at  the  last  day."  "  And  that  repentance  and  re- 
mission of  sin  should  be  preached  in  his  name,  among  all  nations,  begin- 
ning at  Jerusalem."  "  The  law  was  given  by  Moses,  but  grace  and  truth 
came  by  Jesus  Chiist."     (John  6  :  41.     Luke  24  :  47.    John  1 :  17.) 

n.    Has  the  Gospel  always  been  kxown  in  the  Chukch,  or  is  it 

A  new  doctrine? 

The  gospel  sometimes  signifies  the  doctrine  concerning  the  promise  of 
grace,  and  the  remission  of  sins  to  be  granted  freely,  on  account  of  the  sac- 
rifice of  the  Messiah,  who  had  not  as  yet  come  in  the  flesh ;  and  then, 
again,  it  signifies  the  doctrine  of  the  Messiah  as  already  come.  Li  the 
latter  sense,  it  has  not  always  been,  but  commenced  with  the  New  Testa- 
ment. In  the  former  sense,  however,  it  has  always  been  in  the  Chui'ch ; 
for  immediately  after  the  fall  it  was  revealed  in  Paradise  to  our  first  pa- 
rents—  afterwards  it  was  published  by  the  Patriarchs,  and  Prophets,  and 
was  at  length  fully  accomphshed,  and  revealed  by  Christ  himself.  The 
proofs  of  this  are  the  following  : 

1.  The  testimony  of  the  Apostles.  Peter  says,  "  To  him  gave  all  the 
prophets  witness,  that  through  his  name,  whosoever  beheveth  in  him  shall 
receive  remission  of  sins."  "  Of  which  salvation  the  prophets  have  in- 
quired, and  searched  diligently."  (Acts  10  :  43.  1  Pet.  1 :  10.)  Paul 
says  of  the  gospel,  "  Which  he  had  promised  afore  by  his  prophets." 
(Rom.  1 :  2.)  Christ  himself  says,  "  Had  ye  believed  Moses,  ye  would 
have  believed  me,  for  he  wrote  of  me."     (John  5  :  46.) 

2.  The  promises  and  prophecies  which  relate  to  the  Messiah,  establish 
the  same  thing. 

This  must,  therefore,  be  carefully  noticed,  because  God  will  have  us 
know  that  there  was,  and  is  from  the  beginning  to  the  end  of  the  world, 
only  one  doctrine,  and  way  of  salvation  through  Christ,  according  to  what 
is  said,  "  Jesus  Christ  the  same  yesterday,  to-day,  and  for  ever."  "  I 
am  the  Way,  the  Truth,  and  the  Life  ;  no  man  cometh  to  the  Father  but 
by  me."  "  Moses  wrote  of  me."  (Heb.  13  :  8.  John  14  :  6  ;  5  :  46.) 
Does  any  one  ask,  How  Moses  wrote  of  Christ  ?  We  answer,  1.  By 
enumerating  the  promises  wliich  had  respect  to  the  Messiah.     "  In  thy 


THE   GOSPEL.  103 

seed  shall  all  the  nations  of  the  earth  be  blessed."  "  God  shall  raise  up  a 
prophet,"  &c.  "  A  star  shall  rise  out  of  Jacob."  "  The  sceptre  shall  not 
depart  from  Judah  until  Shiloh  come."  (Gen.  12 :  3.  Deut.  10 :  15. 
Num.  24 :  17.  Gen.  49 :  10.)  2.  He  restricted  these  promises  to  a 
certain  family  from  wliich  the  Messiah  was  to  be  born ;  and  to  which  the 
promise  was  afterwards  more  frequently  referred,  and  spoken  of.  3.  The 
whole  Levitical  priesthood,  and  ceremonial  worship,  as  sacrifices,  oblations, 
the  altar,  the  temple,  and  other  things  which  Moses  described,  all  looked 
forward  to  Cln-ist.  The  kings  and  kingdom  of  the  Jewish  nation  were 
types  of  Christ,  and  of  his  kingdom.  Hence  Moses  wrote  many  things  of 
Christ. 

Obj.  1.  Paul  declares  the  gospel  was  promised  through  the  prophets  ; 
and  Peter  says  that  the  prophets  prophecied  of  the  grace  that  should  come 
unto  us.  Therefore  the  gospel  has  not  always  been.  Ans.  We  grant  that 
the  gospel  has  not  always  been,  if  we  understand  by  it  the  doctrine  of  the 
promise  of  grace  as  fulfilled  through  the  manifestation  of  Christ  in  the  flesh, 
and  as  it  respects  the  clearness  and  evidence  of  this  doctrine  ;  for  in  ancient 
times  the  gospel  was  not,  but  was  only  promised  by  the  prophets :  1.  As 
concerning  the  fulfillment  of  those  things  which,  in  the  Old  Testa- 
ment, were  predicted  of  the  Messiah.  2.  In  regard  to  the  clearer 
knowledge  of  the  promise  of  grace.  3.  In  respect  to  the  more  copious 
outpouring  of  the  gifts  of  the  Holy  Spirit ;  that  is,  the  gospel  then  was  not 
the  announcement  of  Christ  already  come,  dead,  risen  again,  and  seated  at 
the  right  hand  of  the  Father,  as  it  now  is  ;  but  it  was  a  preaching  of  Christ, 
who  would  at  some  futm-e  time  come,  and  accomplish  all  these  tilings. 
Nevertheless,  there  was  a  gospel,  that  is,  there  was  a  joyful  announcement 
of  the  benefits  of  the  Messiah  that  was  to  come,  sufficient  for  the  salvation 
of  the  ancient  fathers,  as  it  is  said,  "  Abraham  saw  my  day,  and  rejoiced." 
"  To  him  gave  all  the  prophets  witness."  "  Christ  is  the  end  of  the  law." 
(John  8  :  56.     Acts  10  :  43.     Rom.  10  :  4.) 

Obj.  2.  The  apostle  Paul  says,  the  gospel  was  the  mystery  which  was 
kept  secret  since  the  world  began,  and  that  in  other  ages  it  was  not  made 
known  to  the  sons  of  men.  (Rom.  16 :  25.  Eph.  3 :  5.)  Ans.  This 
objection  contains  an  incorrect  division,  inasmuch  as  it  disjoins  things  which 
ought  not  to  be  separated.  For  the  apostle  adds,  in  connection  with  the 
above,  as  it  is  now  ;  which  ought  not  to  be  omitted,  because  it  shows  that  in 
former  times  the  gospel  was  also  known,  although  less  clearly,  and  to  fewer 
persons,  than  it  now  is.  The  objection  is  also  weak,  in  affirming  that  to 
be  strictly  so,  which  was  only  declared  such  in  a  certain  respect :  for  it  does 
not  follow,  that  it  was  then  altogether  unknown,  because  it  is  now  more 
clearly  perceived,  and  that  by  many  more  persons.  It  was  known  to  the 
fathers,  although  not  so  clearly  as  to  us.  Hence  the  importance  of  the 
distinction  between  the  words  ziravysXia  and  suayysXjov,  as  above  expressed. 

Obj.  3.  The  law  came  by  Moses,  grace  and  truth  by  Jesus  Chiist. 
Therefore  the  gospel  has  not  always  been  known.  Ans.  Grace  and  truth 
did  indeed  come  through  Christ,  viz,  in  respect  to  the  fulfillment  of  types, 
and  the  full  exhibition  and  copious  application  of  those  things  which  were 
formerly  promised  in  the  Old  Testament.  But  it  does  not  follow  from  this, 
that  the  ancient  fathers  were  entirely  destitute  of  this  grace :  for  unto 
them  also  the  same  grace  was  appHed  by,  and  on  account  of  Christ,  who 
would  subsequently  appear  in  the  flesh,  although  it  was  given  in  smaller  mea- 


104  THE  GOSPEL. 

sures  to  them  than  to  us.  For,  whatever  grace  and  true  knowledge  of  God 
has  ever  come  to  men,  has  come  through  Christ,  as  it  is  said,  "  The  only  be- 
gotten Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared  him." 
"  No  man  cometh  to  the  Father,  but  by  me."  "  Without  me  ye  can  do 
nothing/;     (John  1 :  18  ;  14 :  6  ;  15 :  5.) 

But  it  is  said,  the  law  was  by  Moses ;  therefore  the  gospel  was  not  by  him. 
Ans.  This  is  so  declared,  because  it  was  the  principal  part  of  his  office  to 
publish  the  law ;  yet  he  also  taught  the  gospel,  because  he  wrote  and  spoke 
of  Christ,  although  more  obscurely,  as  has  been  shown.  But  it  was  the 
peculiar  office  of  Christ  to  pubHsh  the  gospel,  although  he  at  the  same  time 
taught  the  law,  but  not  principally,  as  did  Moses :  for  he  took  away  from 
the  moral  law  the  corruptions  and  glosses  of  false  teachers  —  he  fulfilled 
the  ceremonial  law,  and  abrogated  it,  together  with  the  judicial  law. 

III.    In  what  does  the  Gospel  differ  from  the  Law? 

The  gospel  and  the  law  agree  in  this,  that  they  are  both  from  God,  and 
that  there  is  something  revealed  in  each  concerning  the  nature,  will,  and 
works  of  God.     There  is,  however,  a  very  great  difference  between  them : 

1.  In  the  revelations  which  they  contain;  or,  as  it  respects  the  manner 
in  which  the  revelation  peculiar  to  each  is  made  known.  The  law  was 
engraven  upon  the  heart  of  man  in  his  creation,  and  is  therefore  known  to 
all  naturally,  although  no  other  revelation  were  given.  "  The  Gentiles 
have  the  work  of  the  law  written  in  their  hearts."  (Rom.  2 :  15.)  The 
gospel  is  not  known  naturally,  but  is  divinely  revealed  to  the  Church  alone 
through  Christ,  the  Mediator.  For  no  creature  could  have  seen  or  hoped 
for  that  mitigation  of  the  law  concerning  satisfaction  for  our  sins  through 
another,  if  the  Son  of  God  had  not  revealed  it.  "  No  man  knoweth  the 
Father,  but  the  Son,  and  he  to  whom  the  Son  will  reveal  him."  "  Flesh 
and  blood  hath  not  revealed  it  unto  thee."  "  The  Son,  who  is  in  the  bo- 
som of  the  Father,  he  hath  declared  him."     (Matt.  11 :  27  ;  16:  17.) 

2.  In  the  kind  of  doctrine^  or  subject  peculiar  to  each.  The  law  teaches 
us  what  we  ought  to  be,  and  what  God  requires  of  us,  but  it  does  not  give 
us  the  abihty  to  perform  it,  nor  does  it  point  out  the  way  by  which  we  may 
avoid  what  is  forbidden.  But  the  gospel  teaches  us  in  what  manner  we 
may  be  made  such  as  the  law  requires :  for  it  offers  unto  us  the  promise  of 
grace,  by  having  the  righteousness  of  Christ  imputed  to  us  through  faith, 
and  that  in  such  a  way  as  if  it  were  properly  ours,  teaching  us  that  we  are 
just  before  God,  through  the  imputation  of  Christ's  righteousness.  The 
law  says,  "  Pay  what  thou  owest."  "  Do  this,  and  live."  (Matt.  18 : 
28.    Luke  10  :  28.)     The  gospel  says,  "  Only  believe."    (Mark  5:  36.) 

3.  In  the  promises.  The  law  promises  life  to  those  who  are  righteous  in 
themselves,  or  on  the  condition  of  righteousness,  and  perfect  obedience. 
"  He  that  doeth  them,  shall  live  in  them."  "  If  thou  wilt  enter  into  hfe, 
keep  the  commandments."  (Lev.  18  :  5.  Matt.  19  :  17.)  The  gospel, 
on  the  other  hand,  promises  life  to  those  who  are  justified  by  faith  in  Christ, 
or  on  the  condition  of  the  righteousness  of  Christ,  applied  unto  us  by  faith. 
The  law  and  gospel  are,  however,  not  opposed  to  each  other  in  these 
respects :  for  although  the  law  requires  us  to  keep  the  commandments  if 
we  would  enter  into  life,  yet  it  does  not  exclude  us  from  life  if  another 
perform  these  things  for  us.     It  does  indeed  propose  a  way  of  satisfaction, 


THE   GOSPEL.  105 

which  is  through  ourselves,  but  it  does  not  forbid  the  other,  as  has  been 
shown. 

4.  They  differ  in  their  effects.  The  law,  without  the  gospel,  is  the  let- 
ter which  killcth,  and  is  the  ministration  of  death :  "  For  by  the  law  is  the 
knowledge  of  sin."  "  The  law  worketh  wrath ;  and  the  letter  killeth." 
(Rom.  3:  20;  4:  15.  2  Cor.  3:  6.)  The  outward  preaching,  and  sim- 
ple knowledge  of  what  ought  to  be  done,  is  known  through  the  letter :  for 
it  declares  our  duty,  and  that  righteousness  which  God  requires ;  and, 
whilst  it  neither  gives  us  the  abihty  to  perfonn  it,  nor  points  out  the  way 
through  which  it  may  be  attained,  it  finds  fault  with,  and  condemns  our 
righteousness.  But  the  gospel  is  the  ministration  of  life,  and  of  the  Spirit, 
that  is,  it  has  the  operations  of  the  Spirit  united  with  it,  and  quickens  those 
that  are  dead  in  sin,  because  it  is  through  the  gospel  that  the  Holy  Spirit 
works  faith  and  life  in  the  elect.  "  The  gospel  is  the  power  of  God  unto 
salvation,"  &c.     (Rom.  1:  16.) 

Obj.  There  is  no  precept,  or  commandment  belonging  to  the  gospel,  but 
to  the  law.  The  preaching  of  repentance  is  a  precept.  Therefore  the 
preaching  of  repentance  does  not  belong  to  the  gospel,  but  to  the  law. 
Ans.  We  deny  the  major,  if  it  is  taken  generally ;  for  this  precept  is  pe- 
cuhar  to  the  gospel,  which  commands  us  to  behove,  to  embrace  the  benefits 
of  Christ,  and  to  commence  new  obedience,  or  that  righteousness  which  the 
law  requires.  If  it  be  objected  that  the  law  also  commands  us  to  behove 
in  God,  we  reply  that  it  does  this  only  in  general,  by  requiring  us  to  give 
credit  to  all  the  divine  promises,  precepts  and  denunciations,  and  that  with 
a  threatening  of  punishment,  unless  we  do  it.  But  the  gospel  commands 
us  expressly  and  particularly  to  embrace,  by  faith,  the  promise  of  grace  ; 
and  also  exhorts  us  by  the  Holy  Spirit,  and  by  the  Word,  to  walk  worthy 
of  our  heavenly  calling.  This  however  it  does  only  in  general,  not  speci- 
fying any  duty  in  particular,  saying  thou  shalt  do  this,  or  that,  but  it  leaves 
this  to  the  law ;  as,  on  the  contrary,  it  does  not  say  in  general,  believe  all 
the  promises  of  Q-od,  leaving  this  to  the  law ;  but  it  says  in  particular, 
Believe  this  promise  ;  fly  to  Christ,  and  thy  sins  shall  be  forgiven  thee, 

rv.    What  aee  the  proper  effects  of  the  Gospel? 

The  proper  effects  of  the  gospel  are  — 

1.  Faith ;  because  "  faith  cometh  by  hearing,  and  hearing  by  the  word 
of  God."  "  The  gospel  is  the  ministration  of  the  Spirit."  "  The  power 
of  God  unto  salvation."     (Rom.  10 :  17.     2  Cor.  3  :  8.     Rom.  1 :  16.) 

2.  Through  faith,  our  entire  conversion  to  God,  justification,  regenera- 
tion and  salvation;  for  through  faith  we  receive  Christ,  with  all  his 
benefits. 

V.    From  what  does  the  truth  op  the  Gospel  appear? 

The  truth  of  the  gospel  appears  — 

1.  From  the  testimony  of  the  Holy  Ghost. 

2.  From  the  prophecies  which  were  uttered  by  the  prophets. 

3.  From  the  fulfillment  of  these  prophecies,  which  took  place  under  the 
New  Testament  dispensation. 

4.  From  the  mii*acles  by  which  the  doctrine  of  the  gospel  was  confirmed. 


106     WHETHER  SALVATION  BY  CHRIST  EXTENDS  TO  ALL  MEN. 

5.  By  the  testimony  of  the  gospel  itself;  because  it  alone  shows  the  way 
of  escape  from  sin,  and  ministers  sohd  comfort  to  the  wounded  conscience. 


SEVENTH  LORD'S  DAY. 

Question  20.  Are  all  men,  then,  as  they  perished  in  Adam,  saved  by 
Christ? 

Answer.  No;  only  those  who  are  ingrafted  into  him,  and  receive  all  his  benefits 
by  a  true  faith. 

EXPOSITION. 

Having  explained  the  mode  of  our  deliverance  through  Christ,  we  must 
now  inquire  carefully  who  are  made  partakers  of  this  dehverance,  and  in 
what  manner  it  is  effected ;  whether  all,  or  only  some  are  made  partakers 
thereof.  If  none  are  made  partakers  of  it,  it  has  been  accomplished  in 
vain.  This  twentieth  question  is,  therefore,  preparatory  to  the  doctrine  of 
faith,  without  which  neither  the  Mediator,  nor  the  preaching  of  the  gospel, 
would  be  of  any  advantage.  At  the  same  time  it  provides  a  remedy  against 
carnal  security,  and  furnishes  an  answer  to  that  base  calumny  which  makes 
Christ  the  minister  of  sin. 

The  answer  to  this  question  consists  of  two  parts :  —  Salvation  through 
Christ  is  not  bestowed  upon  all  who  perished  in  Adam ;  but  only  upon 
those  who,  by  a  true  faith,  are  ingrafted  into  Christ,  and  receive  all  his 
benefits. 

The  first  part  of  this  answer  is  clearly  proven  by  experience,  and  the 
word  of  God.  "  He  that  beheveth  not  the  Son,  shall  not  see  life,  but  the 
wrath  of  God  abideth  on  him."  "  Not  every  one  that  saith  unto  me.  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven."  "  Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."  (John  3:  36  ;  3:  3.  Matt. 
7  :  21.)  The  reason  why  all  are  not  saved  through  Christ,  is  not  because 
of  any  insufficiency  of  merit  and  grace  in  him  —  for  the  atonement  of  Christ 
is  for  the  sins  of  the  whole  world,  as  it  respects  the  dignity  and  sufficiency 
of  the  satisfaction  which  he  made  —  but  it  arises  from  unbehef ;  because 
men  reject  the  benefits  of  Christ  offered  in  the  gospel,  and  so  perish  by 
their  own  fault,  and  not  because  of  any  insufficiency  in  the  merits  of  Christ. 

The  other  part  of  the  answer  is  also  evident  from  the  Scriptures.  "  As 
many  as  received  him  to  them,  gave  he  power  to  become  the  sons  of  God." 
"  By  his  knowledge  shall  my  righteous  servant  justify  many."  (John  1 : 
12.  Is.  53  :  11.)  The  reason  why  only  those  who  believe  are  saved,  is, 
because  they  alone  lay  hold  of,  and  embrace  the  benefits  of  Christ ;  and 
because  in  them  alone  God  secures  the  end  for  which  he  graciously  dehv- 
ered  his  Son  to  death ;  for  only  those  that  beheve  know  the  mercy  and 
grace  of  God,  and  return  suitable  thanks  to  him. 

The  sum  of  this  whole  matter  is  therefore  this :  that  although  the  satis- 
faction of  Christ,  the  mediator  for  our  sins,  is  perfect,  yet  all  do  not  obtain 
deliverance  through  it,  but  only  those  who  beheve  the  gospel,  and  apply  to 
themselves  the  merits  of  Christ  by  a  true  faith. 


OF   FAITH.  107 

Obj.  1.  Grace  exceeds  sin.  Therefore  if  all  have  perished  by  the  sin 
of  Adam,  much  more  ought  all  to  be  saved  by  the  grace  of  Christ.  We 
reply  to  the  antecedent :  Grace  exceeds  sin  as  regards  the  satisfaction,  but 
not  as  regards  the  apphcation.  That  all  are,  therefore,  not  saved  through 
the  grace  of  Christ,  is  to  be  ascribed  to  the  unbelief  of  those  who  reject  the 
grace  that  is  freely  offered. 

Obj.  2.  All  those  ought  to  be  received  into  favor  for  whose  offences  a 
sufficient  satisfaction  has  been  made.  Christ  has  made  a  sufficient  satis- 
faction for  the  offences  of  aU  men.  Therefore  all  ought  to  be  received 
into  favor ;  and  if  this  is  not  done,  God  is  either  unjust  to  men,  or  else 
there  is  something  detracted  from  the  merit  of  Christ.  Ans.  The  major  is 
true,  unless  some  condition  is  added  to  the  satisfaction ;  as,  that  only  those 
are  saved  through  it,  who  apply  it  unto  themselves  by  faith.  But  this 
condition  is  expressly  added,  where  it  is  said,  "God  so  loved  the  vrorld 
that  he  gave  his  only  begotten  Son,  that  whosoever  beUeveth  in  him  should 
not  perish,  but  have  everlasting  life."     (John  3  :  16.) 

Obj.  3.  Adam  subjected  all  to  condemnation  ;  but  Christ  saves  only  a 
portion  of  the  human  race.  Therefore  there  is  greater  power  in  the  sin  of 
Adam  to  condemn,  than  there  is  in  the  satisfaction  of  Christ  to  save.  Ans. 
We  deny  the  consequence  which  is  here  deduced,  because  the  power, 
excellency,  and  efficacy  of  the  satisfaction  of  Christ,  is  not  to  be  estimated 
by  the  multitude,  or  number  of  those  who  are  saved  through  it,  but  by  the 
magiiitude  of  the  benefit  itself:  for  it  is  a  greater  work  to  dehver  even  one, 
or  some  from  eternal  death,  than  that  all  should  be  made  subject  to  it 
through  sin.  Again  :  That  the  power  of  that  efficacy  which  belongs  to  the 
benefit  of  Christ  does  not  pass  over  to  all  men,  Just  as  the  power  of  Adam's 
sin  reaches  all  his  posterity,  is  a  fault  in  men  themselves,  who  do  not  so 
apply  the  merits  of  Christ  to  themselves  through  faith,  as  they  do  the  sin 
of  Adam  by  birth,  and  imitation.  But  the  reason  why  all  men  do  not 
believe,  nor  apply  these  benefits  to  themselves,  is  a  higher,  and  deeper 
question  —  one  w^hich  does  not  properly  belong  to  this  place.  "  God  hath 
mercy  on  whom  he  will  have  mercy,  and  whom  he  will,  he  hardeneth." 
(Rom  9 :  18.)  And  he  will  so  reveal  his  mercy,  that  he  will  also  exercise 
his  justice. 


OF  FAITH. 

Question  21.     What  is  true  faith  ? 

Ansicer.  True  faith  is  not  only  a  certain  knowledge,  whereby  I  hold  for  truth  all 
that  God  has  revealed  to  us  in  his  word,  but  also  an  assured  confidence,  which  the 
Holy  Ghost  works  by  the  gospel  in  my  heart ;  that  not  only  to  others,  but  to  me 
also,  remission  of  sin,  everlasting  righteousness,  and  salvation,  are  freely  given  by 
God,  merely  of  grace,  only  for  the  sake  of  Christ's  merits. 

EXPOSITION. 

The  subject  of  faith  is  introduced  next  in  order  :  1.  Because  it  is  the 
means  by  which  we  are  made  partakers  of  the  Mediator.  2.  Because  the 
preaching  of  the  gospel  profits  nothing  without  faith.  In  speaking  of 
faith,  we  must  enquire : 


108  OP  FAITH. 

I.  What  is  faith? 

n.  Of  how  many  hinds  of  faith  do  the  Scriptures  speak  f 

in.  In  what  does  faith  differ  from  hope? 

IV.  What  are  the  efficient  causes  of  justifying  faith  ? 

V.  What  are  the  effects  of  faith? 

VI.  To  whom  is  it  given  ? 

I.    What  is  Faith? 

Tlie  word  faith,  according  to  Cicero,  is  derived  from  fiendo,  which  signi- 
fies doing,  because  that  which  is  declared  is  performed.  It  is,  according 
to  him,  the  assurance,  and  truth  of  contracts,  and  of  whatever  may  be 
spoken,  and  is  the  foundation  of  justice.  According  to  the  common  defi- 
nition, faith  is  a  certain  knowledge  of  facts,  or  conclusions,  to  which  we 
assent  on  the  testimony  of  faithful  witnesses,  whom  we  may  not  disbelieve, 
whether  it  be  God,  or  angels,  or  men,  or  experience.  But  since,  accord- 
ing to  the  most  general  distinction,  there  is  one  kind  of  faith  in  divine, 
and  another  in  human  afiairs,  we  must  here  enquire,  what  is  faith  in  divine 
things,  or  what  is  theological  faith  ?  The  definition  of  faith,  therefore, 
taken  generally,  must  be  given  somewhat  more  exactly,  and  yet  it  must  be 
such  as  to  comprise  in  it  all  the  difierent  forms  of  faith  spoken  of  in  the 
Scriptures. 

Faith,  in  general,  of  whatever  kind  mention  is  made  in  the  Holy  Scrip- 
tures, is  an  assent  to,  or  a  certain  knowledge  of  what  is  revealed  concerning 
God,  his  will,  works,  and  grace,  in  which  we  confide  upon  divine  testimony. 
Or,  it  is  to  yield  assent  to  every  word  of  God  delivered  to  the  church,  in 
the  law  and  gospel,  on  accoftnt  of  the  declaration  of  God  himself. 

Faith  is,  also,  often  taken  for  the  doctrine  of  the  church,  or  for  those 
things  of  which  the  word  of  God  informs  us,  and  which  are  necessary  to 
faith,  as  when  it  is  called  the  Christian  faith,  the  Apostolic  faith.  It  is, 
likewise,  often  used  for  the  fulfillment  of  ancient  promises,  or  for  the  things 
themselves,  which  are  beheved;  as  "  Before  faith  came,  we  were  kept 
under  the  law,  shut  up  unto  the  faith  which  should  afterwards  be  re- 
vealed."    (Gal.  3:  23.)  _,_.^,,,^ 

n.    Of  how  many  kinds  of  Faith  do  the  Scriptures  speak  ? 

There  are  four  kinds  of  faith  enumerated  in  the  Holy  Scriptures,  viz : 
historical,  temporary,  the  faith  of  working  miracles,  and  justifying  or  sav- 
ing faith.  The  difference  which  exists  between  the  different  kinds  of  faith 
here  specified,  will  appear  by  giving  a  proper  definition  of  each. 

historical  jf^aith  is  to  know  and  beheve  that  every  word  of  God  is  true 
which  is  divinely  deliverd  and  revealed,  whether  by  the  voice,  or  by  oracles, 
or  by  visions,  or  by  any  other  method  of  revelation  by  which  the  divine  will 
is  made  known  unto  us,  upon  the  authority  and  declaration  of  God  himself. 
It  is  called  historical  because  it  is  merely  a  knowledge  of  those  things  which 
God  is  said  to  have  done,  or  now  does,  or  will  hereafter  do.  The  Scrip- 
tures speak  of  this  faith  in  these  places :  "  If  I  have  all  faith  so  that  I 
could  remove  mountains,"  which  may  also  be  understood  of  all  the  differ- 
ent kinds  of  faith,  except  justifying.  "  The  devils  believe  and  tremble." 
"  Simon  also  beheved,"  viz:  that  the  doctrine  of  Peter  was  true,  yet  he 
had  no  justifying  faith.     (1  Cor.  13 :  2.     James  2 ;  19.     Acts  8 :  13.) 


OF  FAITH.  109 

Temporary  faith  is  an  assent  to  the  doctrines  of  the  church,  accompan- 
ied with  profession  and  joy,  but  not  with  a  true  and  abiding  joy,  such  as 
arises  from  a  consciousness  that  we  are  the  objects  of  the  divine  favor,  but 
from  some  other  cause,  whatever  it  may  be,  so  that  it  endures  only  for  a 
time,  and  in  seasons  of  affliction  dies  away.  Or,  it  is  to  assent  to  the 
doctrine  delivered  by  the  prophets  and  apostles,  to  profess  it,  to  glory  in 
it,  and  to  rejoice  for  a  time  in  the  knowledge  of  it ;  but  not  on  account  of 
an  application  of  the  promise  to  itself,  or  on  account  of  a  sense  of  the 
grace  of  God  in  the  heart,  but  for  other  causes.  This  definition  is  drawn 
from  what  Christ  says  in  the  explanation  of  the  parable  of  the  sower ; 
"  He  that  received  the  seed  into  the  stony  places,  the  same  is  he  that 
heareth  the  word,  and  anon  with  joy  receiveth  it ;  yet  hath  he  not  root  in 
himself,  but  endureth  for  a  while,  for  when  tribulation  or  persecution  aris- 
eth  because  of  the  word,  by  and  by  he  is  offended."  (Matt.  13 :  20,  21.) 
The  causes  of  this  joy  are  in  a  manner  infinite,  and  different  in  different 
individuals  ;  yet  they  are  all  temporary,  and  when  they  fade,  the  faith  that 
is  built  upon  them,  vanishes  away.  Hypocrites  rejoice  in  hearing  the  gos- 
pel, either  because  it  is  new  to  them,  or  because  it  seems  to  calm  their 
minds,  whilst  it  delivers  them  from  the  burdens  which  men,  by  their  tradi- 
tions, have  imposed  upon  them,  as  does  the  doctrine  of  christian  liberty, 
justification,  &c.;  or,  because  they  seek,  under  its  profession,  a  cloak  for 
their  sins,  and  hope  to  reap  rewards  and  advantages,  both  public  and  pri- 
vate, such  as  riches,  honors,  glory,  &c.,  which  shows  itself  when  they  are 
called  to  bear  the  cross  ;  for  then,  because  they  have  no  root  in  themselves, 
they  fall  away.  But  hypocrites  do  not  rejoice  as  true  believers,  from  a 
sense  of  the  grace  of  God,  and  from  an  application  to  themselves  of  the 
benefits  offered  in  the  divine  word,  which  may  be  regarded  as  the  cause  of 
true  and  substantial  joy  in  the  faithful  —  the  removal  of  which  single  cause 
is  sufficient  to  make  their  faith  temporary. 

This  temporary  faith  differs  from  historical  only  in  the  joy  which  accom- 
panies it.  Historical  faith  includes  nothing  more  than  mere  knowledge ; 
whilst  this  has  joy  connected  with  this  knowledge  ;  for  these  time-serving 
men  "receive  the  word  with  joy^  The  devils  believe,  historically,  and 
tremble,  but  they  do  not  rejoice  in  the  knowledge  which  they  have  ;  but 
rather  wish  it  were  extinguished ;  yea,  they  do  not  even  profess  themselves 
to  be  followers  of  this  doctrine,  although  they  know  it  to  be  true  ;  but  hate 
and  oppose  it  most  bitterly.  In  men,  however,  historical  faith  is  sometimes 
joined  with  profession,  and  sometimes  not ;  for  men  often,  whatever  may 
be  the  causes,  profess  that  truth  and  religion  which  they.  hate.  Many  also 
who  know  the  doctrine  to  be  true,  still  oppose  it.  @ie  woUten  bag  bie  23ibel 
im  SKI)ein  fci^tt>imme.     These  sin  against  the  Holy  Ghost. 

Obj.  But  the  devil  has  often  professed  Christ.  Therefore  he  cannot 
be  said  to  hate  this  doctrine.  Ans.  He  did  not,  however,  profess  Christ 
from  any  desire  of  advancing  and  promoting  his  doctrine,  but  that  he  might 
mingle  with  it  his  own  falsehoods,  and  thus  cause  it  to  be  suspected.  It  is 
for  this  reason  that  Christ  commands  him  to  keep  silent,  as  Paul  also  does 
in  Acts  16  :  18. 

The  faith  of  miracles  is  a  special  gift  of  effecting  some  extraordinary 
work,  or  of  foretelling  some  particular  event  by  di^dne  revelation.  Or,  it  is 
a  firm  persuasion,  produced  by  some  divine  revelation,  or  peculiar  promise 
in  regard  to  some  future  miraculous  working,  which  the  person  desires  to 


110  OF  FAITH. 

accomplish,  and  which  he  foretells.  This  faith  cannot  be  drawn,  simply, 
out  of  the  general  word  of  God,  unless  some  special  promise  or  revelation 
be  connected  with  it.  The  Apostle  speaks  of  this  kind  of  faith,  when  he 
says,  "  If  I  had  all  faith  so  that  I  could  remove  mountains,"  &c.  (1  Cor. 
13  :  2.)  This  declaration  may,  however,  be  understood  of  all  the  different 
kinds  of  faith,  except  justifying,  yet  it  is  spoken  with  special  reference  to 
the  faith  of  miracles. 

That  this  is  a  distinct  kind  of  faith,  is  proven : 

1.  From  the  declaration  of  Christ.  "If  ye  have  faith  as  a  grain  of 
mustard  seed,  ye  shall  say  unto  this  mountain.  Remove  hence  to  yonder 
place,  and  it  shall  remove,"  &c.  (Matt.  17  :  20.)  Many  holy  men  also 
have  had  strong  faith,  as  Abraham,  David,  &c.,  and  yet  they  did  not  re- 
move mountams.  Therefore,  this  species  of  faith  is  distinct  from  justify- 
ing faith,  which  aU  true  christians  possess. 

2.  Exorcists,  as  the  sons  of  Sceva,  (Acts  19 :  14,)  have  endeavored  to 
cast  out  devils,  when  they  had  not  the  gift  or  power  of  accomplishing  it,  who 
were  afterwards  severely  punished,  when  the  evil  spirit  fell  upon  them, 
overcame  and  wounded  them. 

3.  Simon  Magus  is  said  to  have  believed,  and  yet  he  was  not  able  to 
work  miracles ;  he,  therefore,  desired  to  purchase  this  gift. 

4.  The  devil  has  a  knowledge  of  what  is  historical,  and  yet  he  cannot 
work  miracles ;  because  no  one,  except  the  Creator,  is  able  to  change  the 
natm-e  of  things. 

5.  Judas  taught,  and  wrought  miracles,  as  did  the  other  Apostles; 
therefore,  he  had  a  historical  faith,  (perhaps  also  temporary,)  and  the 
faith  of  miracles  ;  and  yet  he  had  not  that  faith  which  justifies  ;  for  Christ 
said  of  him,  "  he  is  a  devil."     (John  6  :  70.) 

6.  Many  shall  say  unto  Christ,  "  Lord,  Lord,  have  we  not  in  thy  name 
cast  out  devils  ?"  to  whom  he  will  nevertheless  reply,  "  I  never  knew  you." 
(Matt.  7 :  22.) 

7.  Lastly,  the  other  kinds  of  faith  extend  to  all  things  which  the  word 
of  God  reveals,  and  requires  us  to  believe.  The  faith  of  miracles,  how- 
ever, refers  merely  to  certain  works  and  extraordinary  events.  It  is, 
therefore,  a  distinct  kind  of  faith. 

Justifying  faith  is  properly  that  which  is  defined  in  the  catechism  ;  ac- 
cording to  which  definition,  the  general  nature  of  saving  faith  consists  in 
knowledge  and  an  assured  confidence ;  for  there  can  be  no  faith  in  a  doc- 
trine that  is  wholly  unknown.  It  is  proper  for  us,  therefore,  to  obtain  a 
knowledge  of  that  in  which  we  are  to  believe,  before  we  exercise  faith ; 
from  which  we  may  see  the  absurdity  of  the  implicit  faith  of  the  Papists. 
The  difference,  or  formal  character  of  saving  faith,  is  the  confidence  and 
application  which  every  one  makes  to  himself,  of  the  free  remission  of  sins 
by  and  for  the  sake  of  Christ.  The  property,  or  peculiar  character  of  this 
faith,  is  trust  and  delight  in  God,  on  account  of  this  great  benefit.  The 
efficient  cause  of  justifying  faith  is  the  Holy  Ghost.  The  instrumental 
cause  is  the  gospel,  in  which  the  use  of  the  sacraments  is  also  comprehend- 
ed.    The  subject  of  this  faith  is  the  wiU  and  heart  of  man. 

Justifying  or  saving  faith  differs,  therefore,  from  the  other  kinds  of  faith, 
because  it  alone  is  that  assured  confidence  by  which  we  apply  unto  our- 
selves the  merit  of  Christ,  which  is  done  when  we  firmly  believe  that  the 
righteousness  of  Christ  is  granted  and  imputed  unto  us,  so  that  we  are 


OP   FAITH.  Ill 

accounted  just  in  the  sight  of  God.  Confidence  is  an  exercise  or  motion  of 
the  will  and  heart,  following  something  good  —  resting  and  rejoicing  in  it. 
The  German  has  it,  i?ertrauen,  fid)  ganj  unb  gav  barauf  DcrlajTen.  nifng 
and  -rjfr.j.jv  the  former  of  which  means  hehef,  and  the  latter  to  beUeve, 
are  from  c-csitTfAai,  which  means  strongly  persuaded  ;  whence  -rrKTr.-usiv, 
even  among  profane  writers,  signifies  to  wax  confident,  or  to  rest  upon 
any  thuig ;  as  we  read  in  Phocihdes,  ^'Believe  not  the  people,  for  the  mul- 
titude 18  deceitful.'^  And  in  Demosthenes,  "  Thou  art  confident  in  thy- 
self, ^c. 

Justifying  faith  difiers  from  historical,  because  it  always  includes  that 
which  is  historical.  Historical  faith  is  not  sufficient  for  our  justification. 
The  same  tiling  may  also  be  said  of  the  other  two  kinds  of  faith.  Justi- 
fying faith,  again,  differs  from  all  other  kinds  of  faith,  in  this,  that  it  is  by 
it  alone  that  we  obtain  righteousness,  and  a  title  to  the  inheritance  of  the 
saints.  For  if,  as  the  Apostle  says,  we  are  justified  by  faith,  and  faith  is 
imputed  for  righteousness,  and  by  faith  is  the  inheritance,  then  this  faith 
must  be  one  of  the  four  kinds  of  which  we  have  spoken.  But  it 
is  not  historical  faith  ;  for  then  the  devils  would  also  be  accounted  just,  and 
be  heirs  of  the  promise.  Neither  is  it  temporary  faith ;  for  Christ  rejects 
this.  Nor  is  it  the  faith  of  miracles ;  for  ui  that  case,  Judas  would  also 
be  an  heir.  Hence  it  is  by  justifying  faith  alone  that  we  obtain  righteous- 
ness, and  an  inheritance  among  the  saints ;  which  the  Scriptures  properly 
and  simply  call  faith,  and  which  is  also  peculiar  to  the  elect. 

No  man,  however,  truly  knows  what  justifying  faith  is,  except  he  who 
believes,  or  possesses  it ;  as  he,  who  never  saw  or  tasted  honey,  knows 
nothing  of  its  quality  or  taste,  although  you  may  tell  him  many  things  of 
the  sweetness  of  honey.  But  the  man  who  truly  believes,  experience  these 
things  in  himself,  and  is  able,  also,  to  explain  them  to  others. 

1.  He  believes  that  every  thing  which  the  Scriptures  contain  is  true, 
and  from  God. 

2.  He  feels  himself  constrained  firmly  to  believe  and  embrace  these 
things ;  for  if  we  confess  that  they  are  true  and  from  God,  it  is  proper 
that  we  should  assent  to  them. 

3.  He  sees,  embraces,  and  applies  particularly,  to  himself,  the  promise 
of  grace,  or  the  free  remission  of  sins,  righteousness  and  eternal  fife,  by 
and  for  the  sake  of  Christ,  aS  it  is  said :  "He  that  beheveth  on  the  Son 
hath  everlasting  life."     (John  3  :  36.) 

4.  Having  this  confidence,  he  trusts  and  rejoices  in  the  present  grace 
of  God,  and  from  this  he  thus  concludes  in  reference  to  future  good :  since 
God  now  loves  me,  and  grants  unto  me  such  great  blessings,  he  will  also 
preserve  me  unto  eternal  life ;  because  he  is  unchangeable,  and  his  gifts 
are  without  repentance. 

5.  Joy  arises  in  the  heart,  in  view  of  such  benefits,  which  joy  is  accom- 
panied with  a  peace  of  conscience  that  passes  all  understanding. 

6.  Then  he  has  awiQ  and  an  earnest  desire  to  obey  all  the  commands 
of  God,  without  a  single  exception,  and  is  willing  to  endm-e  patiently 
whatever  God  may  send  upon  him.  The  man,  therefore,  who  possesses  a 
justifying  faith,  does  that  which  is  required  of  him,  regardless  of  the  oppo- 
sition of  the  world,  and  the  devil.  He  who  truly  believes,  experiences  all 
these  things  in  himself;  and  he  who  experiences  these  things  in  himself, 
truly  believes. 


112  OF  FAITH. 

in.    In  what  does  Faith  differ  from  Hope? 

We  must  not  confound  justifying  faith  Tvith  hope,  although  both  have 
respect  to  the  same  blessing.  Faith  lays  hold  of  present  good,  whilst  hope 
has  respect  to  that  which  is  future.  Obj.  But  we  beUeve  in  everlasting 
life,  which  is,  nevertheless,  something  that  is  future.  Therefore,  faith  also 
has  respect  to  future  good.  Ans.  Eternal  hfe  is  a  future  good  as  to  its 
consummation ;  and,  in  this  respect,  we  do  not  simply  believe  in  it,  but 
hope  for  it.  "  For  we  are  saved  by  hope."  "  Now  are  we  the  sons  of 
God,  and  it  doth  not  yet  appear  what  we  shall  be."  (Rom.  8 :  24.  1 
Jolm  3  :  2.)  But  hfe  everlasting  is  also  a  present  good,  in  respect  to  the 
will  of  God,  who  grants  it  unto  us,  and  in  respect  to  the  beginning  of  it 
even  in  this  hfe,  in  which  respect  it  is  not  hoped  for,  but  believed,  as  it  is 
said :  "He  that  belie veth  on  the  Son  of  God,  hath  everlasting  life,  and 
is  passed  from  death  unto  hfe."  "  This  is  life  eternal,  that  they  might 
know  thee,  the  only  true  God,"  &c.  (John  5:  24;  17:  3.)  By  faith, 
therefore,  we  are  persuaded  that  those  benefits  are  ours,  which  we  have 
not  as  yet,  on  account  of  the  promise  of  God  ;  and  by  hope,  we  confidently 
look  for  the  full  consummation  of  these  things.  It  is  in  this  sense  that 
Paul  speaks  of  faith  when  he  says,  "  Faith  is  the  substance  of  things 
hoped  for."  (Heb.  11 :  1.)  That  is,  it  is  that  which  makes  those  things 
hoped  for,  present  and  real ;  and  is  the  evidence  of  those  things  which  do 
not  appear  as  it  respects  their  consummation. 

There  are  some  who  make  the  following  distinction  between  faith  and 
hope :  Faith  embraces  the  promises  contained  in  the  creed  concerning 
thmgs  to  come ;  whilst  hope  comprehends  the  things  themselves  which  are 
future.  This  distinction,  however,  is  less  popular,  and  not  as  easily  under- 
stood as  the  former. 

IV.    What  are  the  Causes  of  Faith? 

The  first  and  chief  efficient  cause  of  historical  and  temporary  faith,  as 
well  as  the  faith  of  miracles,  is  the  Holy  Spirit,  who  produces  these  differ- 
ent kinds  of  faith  by  his  general  influence  and  operation.  It  is  different, 
however,  as  it  respects  justifying  faith,  which  the  Holy  Ghost  produces  by 
his  special  working.  "  By  grace  are  ye  saved,  through  faith,  and  that  not 
of  yourselves  ;  it  is  the  gift  of  God."     (Eph.  2  ;  8.) 

Obj.  The  devil  has  historical  faith.  Therefore  it  is  wrought  in  bim  by 
the  Holy  Ghost.  Ans.  The  faith  which  is  in  devils  is  indeed  produced  by 
the  Holy  Ghost,  but  it  is  by  his  general  working,  as  we  have  remarked ; 
and  not  by  his  special  influence,  by  which  he  works  saving  faith  in  the 
elect,  and  in  them  alone.  For  whatever  knowledge  devils  and  hypocrites 
possess,  God  produces  in  them  by  liis  Spmt ;  but  not  in  such  a  manner  as 
that  he  regenerates,  or  justifies  them,  as  in  the  case  of  the  elect ;  nor  in 
such  a  manner  that  they  may  acknowledge  and  praise  him  as  the  author  of 
this  gift. 

The  instrumental  cause  of  faith  in  general  is  the  word  of  God,  compre 
hended  in  the  books  of  the  Old  and  the  New  Testament,  in  which,  beside 
the  Word,  there  are  also  many  divine  works  and  miracles  contained.     The 
chief  and  peculiar  instrument  of  justifying  faith  is  the  preaching  of  the 
gospel.     "  The  gospel  is  the  power  of  God  unto  salvation  to  every  one  that 


OF   FAITH.  113 

believeth."  "  Faith  cometh  by  hearing,  and  hearing  by  the  ^vord  of  God." 
(Rom.  1:  16;  10:  17.)  Justifying  faith  is,  therefore,  not  ordmarily 
produced  in  adults  without  the  preaching  of  the  gospel. 

The  cause  of  that  faith  which  works  miracles,  is  not  simply  the  word  of 
God,  but  it  requires  a  special  promise,  or  revelation. 

The  formal  cause  of  justifying  faith  is  that  which  is  peculiar  to  saving 
faith,  which  is  a  certain  knowledge  of  all  that  God  has  revealed,  and  an 
assured  confidence  wrought  in  the  heart. 

The  object  of  saving  faith  is  Christ,  and  the  promise  of  grace. 

The  subject,  or  part  of  man  in  which  it  exists,  is  the  understanding,  the 
will,  and  the  heart. 

The  end  or  filial  cause  is,  first,  the  glory  of  God,  or  the  manifestation 
of  his  righteousness,  goodness,  and  mercy ;  and,  secondly,  our  salvation. 

V.    What  are  the  effects  op  Faith? 

The  efiects  of  justifying  faith  are,  1.  Our  justification  before  God. 
2.  Joy  and  deUght  in  God,  with  peace  of  conscience.  "  Being  justi- 
fied by  faith,  we  have  peace  with  God."  (Rom.  5 :  1.)  3.  Conver- 
sion, regeneration,  and  universal  obedience.  "  Purifying  their  hearts  by 
faith."  (Acts  15  :  9.)  4.  The  consequences  which  belong  to  the  effects 
of  faith,  such  as  an  increase  of  temporal  and  spiritual  gifts,  and  the  recep- 
tion of  these  gifts  by  faith. 

The  first  effect,  therefore,  of  justifying  faith,  is  our  justification.  After 
this  has  once  taken  place,  all  the  other  benefits  which  follow  faith  are  made 
over  unto  us,  which  benefits,  we  beheve,  are  given  unto  us  by  faith,  inas- 
much as  faith  is  the  cause  of  them.  For  that  which  is  the  cause  of  a  cause, 
is  also  the  cause  of  the  effect.  If  faith  be,  therefore,  the  last  cause  of  our 
justification,  it  is  hkewise  the  cause  of  those  things  which  follow  our  justi- 
fication. "  Thy  faith  hath  made  thee  whole."  (Luke  8  :  48.)  In  a  word, 
the  effects  of  faith  are  justification,  and  regeneration  which  is  begun  in  this 
life,  and  will  be  perfected  in  the  life  to  come.  (  Rom.  3 :  28  ;  10  :  10. 
Acts  13 :  39.) 

VI.    To  WHOM  IS  Faith  given? 

Justifying  faith  is  peculiar  to  all  the  elect,  and  to  them  alone :  for  it  is  given 
to  all  the  elect,and  only  to  them,  including  even  infants,  as  it  respects  an  incH- 
nation  to  faith.  "  No  man  can  come  to  me  except  the  Father  draw  him." 
"  It  is  given  unto  you  to  know  the  mystery  of  the  kingdom  of  heaven  ; 
but  to  them  it  is  not  given."  "  As  many  as  were  ordained  unto  eternal 
life  beheved."  "  Whom  he  did  predestinate,  them  he  also  called,  justified 
and  glorified."  "  Faith  is  the  gift  of  God."  "  But  they  have  not  all 
obeyed  the  gospel;  for  Esaias  saith.  Lord  who  hath  believed,"  &c.,  "for 
all  men  have  not  faith  ?  "  (  John  6 :  44.  Matt.  13  :  11.  Acts  3  :  48. 
Rom.  8  :  30  ;  10  :  16.     Eph.  2:8.     2  Thes.  3  :  2.) 

Temporary  faith,  as  well  as  the  faith  of  miracles,  is  given  to  those  who  are 
members  of  the  visible  church  only,  that  is,  to  hypocrites.  "  Have  we  not 
in  thy  name  done  many  wonderful  works :  cast  out  devils  ?  "  &c.  (Matt. 
7 :  22.)  The  faith  of  miracles,  however,  which  was  possessed  by  many  in 
the  primitive  church,  has  now  disappeared  from  the  church,  inasmuch  as 
the  doctrine  of  the  gospel  has  been  sufficiently  confirmed  by  miracles. 
8 


114  OF   FAITH. 

Historical  faith  may  be  possessed  even  by  those  who  are  out  of  the 
church,  and  also  by  devils. 

Obj.  1.  Historical  faith  is  a  good  work  —  the  de^dls  possess  this  faith  — 
therefore  they  have  good  works.  We  reply  to  the  major  proposition  thus : 
Historical  faith  is  a  good  work  if  it  be  connected  with  an  application  of 
those  things  which  are  kno^vn,  and  if  confidence  be  at  the  same  time 
joined  with  it.  And  if  it  be  said,  by  way  of  objection,  that  this  faith  is  the 
effect  of  the  Spirit  of  God,  and  so  of  itself  a  good  work,  we  reply  that  it 
is  indeed  a  good  work  in  itself,  but  it  becomes  evil  by  accident,  seeing 
that  the  reprobate  do  not  receive  and  apply  to  themselves  the  things  which 
they  know  to  be  true.  Hence  the  devils  are  said  to  tremble,  because 
they  do  not  apply  to  themselves  what  they  know  of  God ;  that  is,  they  do 
not  believe  that  God  is  to  them  what  they  know  him  to  be  from  his  word, 
merciful,  gracious,  &c. 

Obj.  2.  Many  infants  are  included  in  the  number  of  the  elect,  and  yet 
they  have  no  faith.  Therefore,  all  the  elect  do  not  possess  faith.  Ans. 
Infants  do  not,  indeed,  possess  actual  faith,  as  adults,  yet  they  neverthe- 
less have  a  power  or  inclination  to  faith  which  the  Holy  Ghost  works  in 
them  according  to  their  capacity  or  condition.  For,  since  the  Holy  Ghost 
is  promised  to  infants  also,  he  cannot  be  inactive  in  them.  Therefore,  that 
winch  we  have  said,  that  saving  faith  is  granted  to  all  the  elect,  remains 
true. 

We  add  still  further,  that  faith  is  necessary  for  all  the  elect,  and  not 
only  faith,  but  also  a  profession  of  faith  in  those  who  have  arrived  to  years 
of  understanding,  and  that,  1.  On  account  of  the  command  of  God. 
"Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain ;  "  therefore 
thou  shalt  reverence  and  profess  it.  "  He  that  confesseth  me  before  men, 
him  will  I  confess  before  my  Father  which  is  in  heaven."  (Ex.  20  :  7. 
Matt.  10  :  32.)  2.  On  account  of  the  glory  of  God.  "  Let  your  hght 
so  shine  before  men,"  &c.  (Matt.  5:  16.)  3.  Because  faith  is  not 
inactive,  but  like  a  fruitful  tree,  it  manifests  itself  by  profession.  4.  On 
account  of  our  safety.  "  By  the  mouth  confession  is  made  unto  salva- 
tion." (Rom.  10  :  10.)  5.  That  we  may  bring  others  to  Christ.  "  When 
thou  art  converted,  strengthen  thy  brethren."     (  Luke  22  :  32.) 

We  may  know  that  we  have  faith,  1.  From  the  testimony  of  the  Holy 
Ghost,  and  by  the  true  and  imfeigned  desire  which  we  have  to  embrace 
and  receive  the  benefits  which  Christ  offers  unto  us.  He  that  believes,  is 
conscious  of  the  existence  of  his  faith  —  as  Paul  says,  "  I  know  whom  I 
have  believed."  "  We  having  the  same  spirit  of  faith,  according  as  it  is 
written,  I  believed,  and  therefore  have  I  spoken ;  we  also  beheve,  and 
therefore  speak."  "He  that  believeth  on  the  Son  of  God,  hath  the 
witness  in  himself."  (  2.  Tim.  1 :  12.  2  Cor.  4 :  13.  1  John  5  :  10.) 
2.  We  may  know  that  we  have  faith,  by  the  doubts  and  conflicts  which  we 
experience,  if  we  are  of  the  number  of  the  faithful.  3.  From  the  effect 
of  faith,  which  is  a  sincere  purpose,  and  desire  to  obey  all  the  commands 
of  God. 

Obj.  3.  Those  who  may  fall  and  lose  the  grace  of  God  before  the  end 
of  fife,  cannot  be  certain  of  eternal  fife :  because  to  be  certain  of  our 
salvation,  and  yot  not  be  raised  above  the  possibiHty  of  losing  the  grace  of 
God,  involves  a  contradiction ;  therefore  we  cannot  be  certain  of  our  salvar 
tion,  so  that,  what  has  been  said  of  justifying  faith,  that  it  is  an  assured 


OF   FAITH.  115 

confidence  of  righteousness  and  eternal  life,  Ls  false.  Ans.  The  antece- 
dent is  true  of  those  who  finally  fall  away ;  for  to  be  able  thus  to  fall,  is 
inconsistent  with  the  certainty  of  salvation ;  but  those  in  whom  God  once 
produces  true  faith,  do  not  finally  fall  away. 

Reply  1.  All  those  who  are  weak,  may  finally  fall  away.  We  are  all 
weak.  Therefore  we  may  all  come  short  of  the  grace  of  God.  Ans.  If 
the  righteous  were  sustained  by  their  own  strength,  they  might  indeed 
fall  and  lose  the  grace  of  God,  but  they  are  continually  supported  by 
divine  grace.  "  Though  he  fall,  he  shall  not  be  utterly  cast  down,  for  the 
Lord  upholdeth  him  with  his  hand."     (  Ps.  37  :  24.) 

Reply  2.  God  has  no  where  declared  that  he  will  preserve  us  in  his 
favor  to  the  end.  Ans.  Yea  he  has  declared  it  in  the  passage  just  quo- 
ted, and  in  many  other  places.  "  I  give  unto  them  eternal  life,  and  they 
shall  never  perish,  neither  shall  any  man  pluck  them  out  of  my  hand. 
My  Father  which  gave  them  me,  is  greater  than  all,  and  no  man,"  &c. 
''  I  am  persuaded  that  neither  life  nor  death,  nor  angels,  nor  principali- 
ties," &c.,  "  shall  be  able  to  separate  me  from  the  love  of  God  which  is 
in  Christ  Jesus  our  Lord."     (John  10  :  28,  29.     Rom.  8  :  38.) 

Reply  3.  But  it  is  said,  "  Let  him  that  thinketh  he  standeth,  take 
heed  lest  he  fall."  (1  Cor.  10 :  12.)  Therefore  God  does  not  promise 
perseverance,  but  makes  our  salvation  dependent  upon  ourselves,  which  is 
to  make  it  doubtful.  Ans.  There  is  here  a  fallacy  in  regarding  that  a 
cause  which  is  none ;  for  God,  by  this  exhortation,  wishes  to  nourish,  to 
preserve  and  perfect  the  salvation  of  believers  by  urging  them  to  their 
duty,  and  not  to  commit  their  perseverance  to  their  own  strength  and  will. 
Wherefore,  if  we  now  truly  believe,  we  ought  certainly  to  rest  assured 
that  God  will  also  preserve  us  in  time  to  come  ;  for  if  ^e  desires  that  we 
should  be  assured  of  his  present  grace,  he  will  also  have  us  certain  of  that 
which  is  still  future,  for  he  is  unchangeable. 

Reply  4.  But  it  is  also  said  in  Eccl.  9:1,  "  No  man  knoweth  either 
love  or  hatred  by  all  that  is  before  them."  Therefore  we  cannot  be  cer- 
tain of  the  present  grace  of  God,  and  consequently  we  cannot  determine 
any  thing  in  reference  to  that  which  is  still  future.  We  reply  to  the  ante- 
cedent :  1.  No  man  can  indeed  know,  or  judge  with  certainty,  from  second 
causes,  or  from  events  whether  good  or  evil :  for  the  external  condition  of 
men  furnishes  no  safe  criterion  either  of  the  favor  or  disaprobation  of 
God.  2.  He  may  not  know  it  of  himself,  and  yet  if  God  is  pleased  to 
reveal  it  unto  him,  he  may  not  be  ignorant  of  it.  We  may  therefore  be 
ignorant  of  our  salvation,  as  far  as  it  is  dependent  upon  second  causes, 
but  we  may  know  it  in  as  far  as  God  is  pleased  to  reveal  it  unto  us  by  his 
word  and  Spirit. 

Reply  5.  "  But  who  hath  known  the  mind  of  the  Lord  ?  "  (  Rom.  1 : 
34.)  Ans.  No  man  indeed  knows  the  mind  of  the  Lord  before  it  is 
revealed ;  but  after  God  has  revealed  it,  we  may  know  as  much  as  is 
necessary  for  our  salvation.  "  We  all  with  open  face,  beholding  as  in  a 
glass,  the  glory  of  the  Lord,  are  changed  into  the  same  image  from  glory 
unto  glory."     (  2  Cor.  3  :  18.) 

Obj.  5.  Paul  exhorts  the  Corinthians  "  not  to  receive  the  grace  of  God 
in  vain;"  and  Christ  exhorts  us  to  "watch  and  pray."  (2  Cor.  6:1. 
Matt.  26 :  41.)    Ans.  This,  however,  is  said  to  prohibit  carnal  security,  and 


116  WHAT   A   CHRISTIAN  OUGHT  TO   BELIEVE. 

to  excite  the  faithful  to  watchfulness  and  prayerfuhiess,  in  order  that  the 
certainty  of  their  salvation  might  be  preserved. 

Obj.  6.  Saul  fell  away  finally.  He  was  one  of  the  godly.  Therefore 
the  righteous  may  finally  fall.  Ans.  Saul  was  not  a  truly  pious  man,  but 
a  hypocrite.  Hence  we  deny  the  minor  proposition.  And  if  it  is  said  by 
way  of  objection  that  he  had  the  gifts  of  the  Holy  Spirit,  we  reply  that 
he  had  only  such  gifts  as  are  common  both  to  the  godly  and  ungodly  ;  but 
he  had  not  the  gift  of  regeneration  and  adoption  which  is  peculiar  to  the 
godly. 

Obj.  7.  The  doctrine  of  perseverance,  and  of  the  certainty  of  our  sal- 
vation, produces  security.  Ans.  It  produces  by  itself  a  spiritual  security 
in  the  elect,  and  a  carnal  security  in  the  reprobate  by  accident. 


Question  22.     What  is  then  necessary  for  a  christian  to  believe  ? 

Answer.  All  things  promised  us  in  the  gospel,  which  the  articles  of  our  catholic 
undoubted  christian  faith,  briefly  teach  us. 

EXPOSITION. 

Having  spoken  of  faith,  it  now  follows  next  in  order  that  we  speak  of 
the  object  of  faith,  or  enquire  what  is  the  sum  of  those  things  which  we 
are  to  beheve.  Faith,  in  general,  embraces  the  entire  Word  of  God,  and 
assents  most  fully  to  it,  as  is  evident  from  the  definition  which  we  have 
given  of  it.  Justifying  faith,  however,  has  particular  respect  to  the  prom- 
ises of  the  gospel,  or  the  preaching  of  grace  through  Christ.  The  gospel 
is,  therefore,  properly  the  object  of  justifying  faith.  It  is  for  this  reason, 
properly  called  the  doctrine  of  those  thmgs  which  are  to  be  believed,  as 
the  law  is  properly  the  doctrine  of  those  things  which  are  to  be  done. 

Human  traditions,  the  ordinances  of  popes,  and  the  decrees  of  councils, 
are  therefore  excluded  from  being  the  object  of  faith,  for  faith  cannot  rely 
upon  any  thing  but  the  Word  of  God,  as  an  immoveable  foundation.  The 
decrees  of  men,  however,  are  uncertain,  inasmuch  as  every  man  is  deceit- 
ful and  false.  God  alone  is  true,  and  his  word  is  truth.  As  it  is,  there- 
fore, not  proper  for  christians  to  frame  or  construct  for  themselves  the  mat- 
ter or  contents  of  faith,  so  it  is  not  proper  for  them  to  embrace  what  has 
been  conceived  and  delivered  by  others.  Christians  must  receive  and 
believe  the  gospel  alone,  as  it  is  said :  "  Repent  and  believe  the  gospel." 
"  That  your  faith  should  not  stand  in  the  wisdom  of  men,  but  in  the  power 
of  God."  (Mark  1:  15.  1  Cor.  2:  5.)  The  sum  and  substance  of 
the  gospel,  or  of  those  things  which  are  to  be  believed,  is  the  Apostles' 
creed,  which  we  here  subjoin. 


THE   apostles'    CREED.  117 

Question  23.     What  are  these  articles  ? 

ANSWER. 

jj  bditvt  in  ®ab  tl)e  iratt)er  ^lmigl)t2,  itlaker 
of  i^taDcu  anh  iSartl) :  ^n6  in  JJcbub  €l)ri5t  l)i0 
onlQ  bcgattm  Son  onr  Corb:  tDI)o  toas  concdoei 
by  tl)c  §oli)  (Sl)06t,  born  of  tl)e  birgin  iilarij : 
0uffcre&  untrcr  |3ontin0  |)ilate:  ttJaa  crncificb, 
bmb,  an5  bniiei:  ^t  bcsccnbe^  into  §eU:  ®l)e 
tl)ir&  bag  l)e  rose  again  from  tl)c  ireab :  £jt  OBcmir- 
c&  into  §eaom,  an&  aittetl)  at  tl)e  rigl)t  [)anh  of  ® o5 
tl)e  Jatljcr  ^lmigl)tB :  jTrom  t\)tntt  \)t  0l)aU  tome 
to  jubgc  tl)e  qnick  anb  tl)e  htah :  3  bclieoe  in  tl)e 
i^oln  ®l)O0t:  ^\)t  i^olg  aiatl)olit  arijitrtl):  ^\)t 
Commnnion  of  0aint0 :  ^l)c  jTorgioencBS  of  Sins : 
®l)e  tlc0nrrection  of  t\)t  iSoirg :  ^n5  tl)e  Cifc  eoer- 
la0ting- 

EXPOSITION. 

The  term  symbol  or  creed  (symbolum)  signifies  in  general  a  sign  or 
mark  by  which  one  person  or  thing  is  distinguished  from  another,  as  a 
mihtary  symbol  is  a  sign  which  distinguishes  allies  from  enemies.  The 
German  has  it :  ein  gelbjcid^en,  ober  Sofung.  Or,  it  (symbola)  signifies 
a  collation  or  bringing  together,  as  to  a  feast — jufammen  fd;iepen. 
In  the  sense  of  the  church,  it  signifies  a  brief  and  summary  form  of 
christian  faith,  which  distinguishes  the  church  and  her  members  from 
all  the  various  sects.  There  are  those  who  suppose  that  this  summary 
of  our  christian  faith,  as  just  recited,  is  called  a  symbol,  or  creed,  because 
it  was  collated  or  formed  by  the  Apostles,  each  one  furnishing  a  certain 
portion  of  it.  This,  however,  cannot  be  proven.  It  is  more  probable  that 
it  was  so  called  because  these  articles  constitute  a  certain  form  or  rule  with 
which  the  faith  of  all  orthodox  christians  should  agi-ee  and  conform.  It  is 
called  apostolic,  because  it  contains  the  substance  of  the  doctrine  of  the 
Apostles,  which  the  catechumens  were  required  to  beheve  and  profess ;  or 
because  the  Apostles  delivered  this  sum  of  christian  doctrine  to  their  dis- 
ciples, and  the  church  afterwards  received  it  from  them.  It  is  called 
Catholic,  because  it  is  the  one  faith  of  all  christians. 

We  must  here  inquire.  Why  were  other  creeds,  as  the  Nicene,  the 
Athanasian,  the  Ephesian,  and  Chalcedonian,  formed  and  received  in  the 
church  after  the  Apostles'  creed  ?  To  this  we  would  reply,  that  these  are 
not  properly  other  creeds  differing  in  substance  from  the  Apostles'  creed, 
but  are  merely  a  repetition  and  clearer  enunciation  of  its  meaning,  in  which 


118 

some  words  are  added,  by  way  of  explanation,  on  account  of  heretics,  who 
took  advantage  of  its  brevity,  and  corrupted  it.  There  is,  therefore,  no 
change  as  it  respects  the  matter  or  substance  of  the  Apostles'  creed  in 
those  of  a  later  date,  but  merely  a  difference  in  the  form  in  which  the  doc- 
trines are  expressed. 

There  are  other  weighty  reasons  which  may  have  led  and  compelled  the 
Bishops  and  teachers  of  the  ancient  church  to  form  and  construct  these 
brief  formulas  of  confession,  especially  when  churches  were  multiplying, 
and  heresies  were  springing  up  in  different  places.  Among  these  reasons 
we  may  mention  the  following :  1.  That  all  the  yomig,  as  well  as  those  of 
riper  years,  might  be  able  to  remember  the  chief  points  of  christian 
doctrine,  as  thus  briefly  summed  up  and  expressed.  2.  That  all  might 
constantly  have  before  their  eyes  the  confession  and  comfort  of  their  faith, 
knowing  what  the  doctrine  was  on  account  of  which  they  were  called  to 
suffer  persecution.  It  was  in  tliis  way  that  God  formerly  had  the  substance 
of  the  law  and  promises  expressed  and  comprehended  m  a  brief  form,  so 
that  all  might  have  a  certain  rule  of  life  and  gromid  of  comfort  continually 
in  view.  3.  That  the  faithful  might  have  a  certain  badge  or  mark  by 
which  they  might  then  and  in  all  future  ages  be  distinguished  from  unbe- 
lievers and  heretics,  who  cminingly  corrupt  the  writings  of  the  Prophets 
and  Apostles.  This  was  also  a  reason  on  account  of  which  those  confessions 
were  called  creeds  or  symbols.  4.  That  there  might  be  extant  some  per- 
petual rule,  short,  simple,  and  easily  imderstood  by  all,  according  to  which 
every  doctrine  and  interpretation  of  Scriptui-e  might  be  tried,  that  they 
might  be  embraced  and  beheved  when  agreeing  therewith,  and  rejected 
when  differing  from  it. 

But  although  other  confessions  were  formed,  the  Apostles'  creed  greatly 
surpasses  all  others  in  importance  and  authority,  and  that  for  the  following 
reasons :  1.  Because  almost  the  whole  of  it  is  expressed  in  the  very  lan- 
guage of  the  Scriptures.  2.  Because  it  is  of  the  greatest  antiquity,  and 
was  first  dehvered  to  the  church  by  apostolic  men,  either  by  the  Apostles 
themselves,  or  by  their  disciples  and  hearers,  and  has  been  regularly  trans- 
mitted down  to  the  present  time.  3.  Because  it  is  the  basis  and  type  of 
all  the  other  creeds  which  have  been  formed  by  the  consent  of  the  whole 
church,  and  approved  of  by  general  synods,  for  the  purpose  of  preventing 
and  refuting  the  perversions  and  corruptions  of  heretics,  by  explaining 
more  fully  the  meaning  of  the  Apostles'  creed. 

The  truth  of  the  other  creeds,  however,  does  not  consist  in  the  authority 
or  in  the  decrees  of  men,  or  of  councils,  but  in  their  perpetual  agreement 
with  the  holy  Scriptures,  and  with  the  teachings  of  the  whole  church  from 
the  time  of  the  Apostles,  retaining  and  holding  fast  to  the  doctrine  which 
they  dehvered,  and  at  the  same  time  giving  testimony  to  posterity  that  thej^ 
have  received  this  doctrine  from  the  Apostles  and  those  that  heard  them, 
which  agreement  is  obvious  to  all  those  who  will  but  give  the  subject  a 
careful  consideration.  The  power  to  give  new  laws  concerning  the  worship 
of  God,  or  to  give  new  articles  of  faith  binding  the  conscience,  belongs  to 
no  assembly  of  men  or  of  angels,  but  to  God  alone.  We  are  not  to  beheve 
God  on  account  of  the  testimony  of  the  church,  but  the  church  upon  the 
testimony  of  God.  These  things,  in  reference  to  the  causes  and  authority 
of  creeds,  are  taken  from  Admonit.  Neustad.  de  Concordia  Bergensi, 
written  by  Ursinus,  in  the  year  of  our  Lord  1581,  where  theological 


THE  DIVISION  OF  THE  CREED, 


119 


students  may  obtain  a  knowledge  of  things  concerning  the  truth  and  author- 
ity of  ecclesiastical  writers,  learnedly  discussed,  from  page  117  to  142.  A 
short  table  is  here  subjoined. 

Divine,  such  as  have  been  ^VTitten  by  the  I'ropheta  and  Apostles,  who  were  iinmediately 
inspired  by  God.  Under  thus  head  wo  may  include  the  canonical  books  of  the  old  and 
new  Tetitamcnts.     These  alone  are  simply  and  divinely  inspired  as  to  their  words  and 


The  ^vri tings  con- 
cerning the  doctrine 
of  the  church  are 
either 


thoughts 
writings. 


and  arc  alone  worthy  of  credit.     They  are,  therefore,  the  rule  of  all  other 


Ecclesiastical,  such  as 
have  been  written  by 
the  Doctors  of  the 
church.  These  are  ei- 
ther 


Public,  such  as  were 
written  in  the  name 
of  the  whole  church. 
These  are  again  divi- 
ded into 


Catholic,including  the 
creeds  and  confessions 
which  were  written  in 
the  name  and  with  the 
consent  of  the  whole 
orthodox  church,  and 
which  were  received 
and  approved  of  by 
the  church,  such  as 


The  Apostles' 
creed,  the  Nicene 
creed,  the  Constan- 
tinopolitan  creed, 
the  Chalcedonian 
creed,  the  Atliana- 
sian  creed. 


Particular,  including  the  confessions  of  cer- 
tain churches  and  councils,  as  Catechisms ; 
the  Augustian  Confession,  &c. 

Private,  such  as  were  written  in  the  name  and  by  the  private  advice 
of  some  one  or  more  persons,  as  Common  Places,  Commentaries,  &c. 


EIGHTH  LORD'S   DAY. 


Question  24.     How  are  these  articles  divided  ? 

Answer.  Into  three  parts  :  the  first  is  of  God  the  Father,  and  our  creation  ;  the 
second  of  God  the  Son,  and  our  redemption  ;  the  third  of  God  the  Holy  Ghost,  and 
our  sanctification. 

EXPOSITION. 

There  are  three  principal  parts  included  in  the  Apostles'  creed : 

The  first  treats  of  God  the  Father  and  our  creation ; 

The  second  of  God  the  Son^  and  our  redemption ; 

The  third  of  God  the  Holy  Ghost,  and  our  sanctification. 

Obj.  1.  Creation  is  here  attributed  to  the  Father,  redemption  to  the 
Son,  and  sanctification  to  the  Holy  Ghost.  Therefore  the  Son  and  the 
Holy  Ghost  did  not  create  heaven  and  earth ;  neither  did  the  Father  and 
the  Holy  Ghost  redeem  the  human  race ;  nor  do  the  Father  and  the  Son 
sanctify  the  faithful.  Ans.  We  deny  the  consequence  which  is  here 
deduced,  because  the  creed  attributes  creation  to  the  Father,  redemption 
to  the  Son,  and  sanctification  to  the  Holy  Ghost,  not  exclusively,  or  in  such 
a  manner  as  that  these  works  do  not  belong  to  all  the  persons  of  the  God- 
head. For  the  Father  also  redeems  us,  because  "  he  delivered  up  his  Son 
for  us ;"  "  sent  his  son  into  the  world,  that  the  world  through  him  might 
be  saved.''  (Rom.  8 :  32.  John  3  :  17.)  The  Father  also  sanctifies  us 
according  to  what  Paul  says :  "  God  hath  sent  the  Spirit  of  his  Son  into 
your  hearts,  crying,  Abba,  Father."  "  The  very  God  of  peace  sanctify 
you  whoUy."  (Gal.  4:6.  1  Thes.  5  :  23.)  So  the  Son  creates  us,  for 
"  all  things  were  made  by  him."  (John  1 :  3.)  He  also  sanctifies  us, 
because  "  he  is  made  unto  us,  of  God,  sanctification."  (1  Cor.  1 :  30.) 
He  "  sanctifies  and  cleanses  the  church  with  the  washing  of  water,  by  the 
word."     (Eph.  5 :  26.)     He  gives  the  Holy  Spirit,  for  he  says:  "I  will 


120  THE  DOCTBINE   OF  THE  HOLY  TRINITY. 

send  the  comforter,"  &c.  "  He  hath  shed  forth  this  which  ye  now  see  and 
hear."  (Acts.  2 :  33.)  The  same  thing  is  also  to  be  said  of  the  Holy 
Ghost,  for  he  also  created  the  heavens  and  the  earth.  "  The  Spirit  of 
God  moved  upon  the  face  of  the  waters."  "  By  the  word  of  the  Lord 
were  the  heavens  made,  and  all  the  hosts  of  them,  by  the  breath  of  his 
mouth".     (Gen.  1 :  2.     Ps.  33  :  6.) 

In  making  this  distinction,  however,  we  must  not  overlook  the  distinction 
and  the  order  of  working  which  is  peculiar  to  the  persons  of  the  Godhead. 
The  work  of  creation  is  attributed  to  the  Father,  not  exclusively,  nor  to 
him  alone,  but  because  he  is  the  fountain  of  Divinity,  and  of  all  divine 
works,  and  so  of  creation ;  for  he  created  of  himself  all  things  by  the  Son 
and  Holy  Ghost.  Redemption  is  attributed  to  the  Son,  not  exclusively, 
nor  to  him  alone,  but  because  the  Son  is  that  person  who  immediately  per- 
forms the  work  of  redemption ;  for  the  Son  alone  was  made  a  ransom  for 
our  sins.  It  was  the  Son,  and  not  the  Father,  or  the  Holy  Ghost,  that 
purchased  us  by  his  death  upon  the  cross.  So  in  hke  manner  sanctij&cation 
is  attributed  to  the  Holy  Ghost,  not  exclusively,  nor  to  him  alone,  but 
because  the  Holy  Ghost  is  that  person  who  immediately  sanctifies  us,  or 
because  it  is  through  him  that  our  sanctification  is  immediately  effected. 

Obj.  2.  The  works  which  the  persons  of  the  Godhead  perform  out  of 
themselves,  that  is,  such  as  they  perform  in  reference  to  creatures,  are 
indivisible,  that  is,  they  cannot  be  attributed  to  any  one  person  of  the 
Trinity  without  respect  to  the  other  persons.  Creation,  redemption,  and 
sanctification,  are  works  which  are  external  to  the  Godhead.  Therefore 
they  are  indivisible,  and  consequently  there  is  no  need  of  this  distinction. 
Ans.  We  reply  to  the  major  proposition :  The  works  of  the  Trinity  are 
indivisible,  but  not  in  such  a  sense  as  to  destroy  the  order  and  manner  of 
working  peculiar  to  each  person  of  the  Godhead.  All  the  persons  of  the 
Godhead  perform  certain  works  in  reference  to  creatures,  but  yet  this 
order  is  preserved,  that  the  Father  does  all  things  of  himself  through  the 
Son  and  Holy  Spirit ;  the  Son  does  all  things  of  the  Father  through  the 
Holy  Spirit ;  and  the  Holy  Spirit  does  all  things  of  the  Father  and  the 
Son  through  himself.  In  this  way,  therefore,  all  the  persons  of  the  God- 
head create,  redeem,  and  sanctify ;  the  Father  mediately  through  the  Son 
and  Holy  Spirit ;  the  Son  mediately  through  the  Holy  Spirit ;  and  the 
Holy  Spirit  immediately  through  himself,  but  mediately  through  the  Son, 
as  he  is  the  Mediator.  But  the  works  of  the  Godhead,  which  are  called 
works  ad  extra  and  ad  intra,  will  be  explained  under  the  seventh  division 
of  the  doctrine  concerning  God. 


Question  25.     Since  there  is  but  one  divine  essence,  why  speakest  thou 
of  Father,  Son,  and  Holy  Ghost  ? 

Answer.     Because  God  hath  so  revealed  himself  in  his  word,  that  these  three  dis- 
tinct persons  are  the  only  true  and  eternal  God. 


EXPOSITION. 


In  this  question  we  have  contained  the  doctrine  of  the  church  in  refer- 
ence to  the  one  true  God,  and  the  three  persons  of  the  Godhead.     The 


THE  DOCTRINE  OP  THE  HOLY  TRINITY.  121 

principal  questions  which  claim  our  attention,  in  connection  with  this  sub- 
ject, are  the  following : 

I.     From  what  does  it  appear  that  there  is  a  God? 
II.      Wiat  is  the  character  of  that  God  whom  the  church  acknowledges 
and  ivorshipSj  and  in  what  does  he  differ  from  heathen  idols  f 

III.  Is  he  hut  one,  and  in  what  sense  do  the  Scriptures  call  creatures 

yods. 

IV.  What  do  the  terms  Essence,  Person,  and  Trinity  signify,  and 

in  what  do  they  differ? 
V.     Is  it  proper  to  retain  these  names  in  the  church  ? 
VI.     How  many  persons  of  the  Godhead  are  there? 
VII.     Hoiv  are  these  persons  distinguished  from  each  other  ? 
Vin.      Why  is  it  necessary  for  the  church  to  holdfast  to  the  doctrine  of 
the  Trinity. 

I.    From  what  does  it  appear  that  there  is  a  God? 

That  there  is  a  God,  is  proven  by  many  arguments  common  both  to 
philosophy  and  theology.  These  arguments  we  shall  present  in  the  follow- 
ing order : 

1.  The  order  and  harmony  which  we  observe  every  where  in  nature, 
gives  evidence  of  the  existence  of  God.  There  is,  as  every  one  must 
perceive,  a  wise  arrangement  of  every  part  of  nature,  and  a  constant  suc- 
cession of  changes  and  operations,  according  to  certain  laws,  which  could 
not  exist  and  be  preserved,  unless  by  some  intelligent  and  almighty  being. 
The  Scriptui-es  refer  to  this  argument,  at  considerable  length,  in  the  follow- 
ing places :  Psahns  8, 19,  104,  135,  136, 147  &  148.  Kom.  1.  Acts 
14  &  17. 

2.  A  rational  nature  having  some  cause,  cannot  exist  except  it  proceed 
from  some  intelligent  being,  for  the  reason  that  a  cause  is  not  of  a  more 
inferior  character  than  the  effect  which  it  produces.  The  human  mind  is 
endowed  with  reason,  and  has  some  cause.  Therefore  it  has  proceeded 
from  some  intelligent  being,  which  is  God.  "  There  is  a  spuit  in  man," 
&c.  "Yet  they  say,  the  Lord  shall  not  see,"  &c.  "We  also  are  his  off- 
spring."    (Job  32  :  8.     Ps.  94 :  7.     Acts  17 :  28.) 

3.  The  conceptions  or  notions  of  general  principles  which  are  natural  to 
us,  as  the  difference  between  things  proper  and  improper,  &c.,  cannot  be 
the  result  of  mere  chance,  or  proceed  from  an  irrational  nature,  but  must 
necessarily  be  naturally  engraven  upon  our  hearts  by  some  intelUgent 
cause,  which  is  God.  "  The  Gentiles  show  the  work  of  the  law  written  in 
their  hearts,"  &c.     (Rom.  2  :  15.) 

4.  From  the  knowledge  or  sense  which  we  all  have  that  there  is  a  God. 
There  is  no  nation,  however  barbarous  or  uncivilized,  but  has  some  notion 
or  system  of  rehgion,  which  presupposes  a  belief  in  some  God.  "  That 
which  may  be  known  of  God  is  manifest  in  them  [that  is,  in  the  minds  of 
men],  for  God  hath  shewed  it  unto  them."     (Rom.  1 :  19.) 

5.  The  reproofs  of  conscience,  which  follow  the  commission  of  sin,  and 
harass  the  minds  of  the  ungodly,  cannot  be  inflicted  by  any  one  except  by 
an  intelligent  being — one  who  can  distinguish  between  that  which  is  proper 
and  improper — who  knows  the  thoughts  and  hearts  of  men,  and  who  can 
cause  such  fears  and  forebodings  to  arise  in  the  minds  of  the  wicked. 


122  THE  DOCTRINE   OF  THE   HOLY    TRINITY. 

"Their  worm  dieth  not."  "  There  is  no  peace  to  the  wicked."  "  God  is 
a  consuming  fire."  "  They  shew  the  work  of  the  law  written  in  their 
hearts,  their  consciences  either  accusing  or  excusing  them.  (Is.  57 :  21. 
Deut.  4 :  24.     Rom.  2  :  15.) 

Addenda.  These  reproofs  of  conscience,  which  are  common  to  all  men, 
may  be  regarded  as  a  sufficient  answer  to  the  objection  that  has  sometimes 
been  brought  against  the  existence  of  God,  that  it  is  a  mere  subtle  device, 
invented  and  published  by  philosophers  and  legislators  for  the  purpose  of 
restraining  men  from  the  commission  of  crime  ;  for  if  it  be  true  that  it  is  a 
mere  device,  why  is  it,  we  might  ask,  that  these  men  who  seem  to  have 
detected  this  fraud  are  most  harassed  by  their  consciences  on  account  of 
this  their  blasphemy,  as  well  as  for  their  other  crimes.  How,  too,  we 
might  ask,  could  the  mere  assertion  of  a  few  individuals  be  sufficient  to 
persuade  all  mankind  into  this  belief,  and  cause  it  to  be  maintained  in  all 
succeeding  ages  ?  And  if,  to  weaken  the  force  of  this  argument,  it  be 
asserted  that  there  are  those  who  neither  believe  in  a  God,  nor  are  troubled 
by  their  consciences,  we  reply,  that  this,  which  they  imagine,  is  most  false, 
for  there  are  none  of  the  wicked  who  are  free  from  these  compunctions  of 
conscience ;  for  however  much  they  may  despise  God  and  every  form  of 
religion,  and  endeavor  to  repress  their  fears,  so  much  the  more  are  they 
tormented,  and  made  to  tremble  at  every  mention  and  approach  of  God. 
Hence  we  often  see  those  whose  lives  are  for  the  most  part  profane 
and  secure,  die  in  despair  when  they  are  oppressed  with  the  judgments 
of  God. 

6.  The  rewards  of  the  righteous  and  punishments  of  the  wicked  as  the 
deluge,  the  destruction  of  Sodom  by  fire,  the  overthrow  of  Pharaoh  in  the 
Red  Sea,  the  downfall  of  flourishing  kingdoms,  &c.,  are  evidences  of  the 
existence  of  a  God ;  for  these  judgments,  which  are  inflicted  upon  wicked 
men  and  nations,  testify  that  there  must  be  some  universal  and  omnipotent 
Judge  of  the  whole  world.  "  God  is  known  by  the  judgments  which  he 
executeth."  "  Verily  he  is  a  God  that  judgeth  in  the  earth."  (Ps.  9: 
16;  58:  11.) 

Addenda.  And  although  the  wicked  often  flourish  for  a  time,  whilst  the 
godly  are  oppressed,  yet  examples  which  are  few  in  number  do  not  weaken 
the  general  rule  with  which  most  events  agree.  And  if  it  were  even  so, 
that  the  wicked  do  not  as  often  sufier  punishment  as  the  righteous,  yet 
these  very  examples,  although  few  in  number,  testify  that  there  is  a  God, 
and  that  he  is  also  displeased  with  the  ofiences  of  others  who  seem  not  to 
be  so  severely  punished.  But  it  is  not  true  of  any  of  the  wicked  that  they 
are  not  punished  in  this  life,  for  all  those  who  are  unconverted  are  sooner 
or  later  overtaken  by  punishment ;  yea,  they  most  generally  die  in  despair, 
which  punishment  is  more  grievous  than  all  others,  and  is  the  beginning 
and  testimony  of  everlasting  punishment.  And  although  the  punishment 
of  the  wicked  in  this  Hfe  is  not  as  great  as  their  sins  deserve,  yet  it  nev- 
ertheless has  some  correspondence  with  the  most  tragical  crimes  of  the 
ungodly,  so  that  we  are  taught,  by  the  doctrine  of  the  church,  that  the 
lenity  which  God  here  uses  towards  the  wicked,  and  the  severity  which  he 
seems  to  show  to  the  righteous,  do  not  at  all  weaken  his  providence  and 
justice,  but  rather  declare  his  goodness,  in  that  he  invites  the  wicked  to 
repentance,  whilst  he  delays  their  punishment,  and  perfects  the  salvation 
of  the  righteous  by  exercising  them  with  crosses  and  chastisements. 


THE   DOCTRINE   OF   THE   HOLY  TRINITY.  123 

7.  A  civil  compact  or  commonwealth,  governed  wisely  by  just  and 
wholesome  laws,  could  not  possibly  be  exhibited  to  men,  except  by  some 
intelligent  being  approving  of  this  order ;  and  as  devils  and  wicked  men 
generally  hate  and  oppose  this  order,  it  must  of  necessity  be  God  who  has 
hitherto  preserved  it.  "  By  me  kings  reign  and  princes  decree  justice.'* 
(Prov.  8 :  15.) 

8.  Heroic  enthusiasm,  or  that  wisdom  and  excellent  virtue  in  under- 
taking and  accomplishing  works  surpassing  the  ordinary  powers  of  man,  as 
the  dexterity  and  delight  of  skillful  artificers  and  of  governors  in  discov- 
ering and  furthering  the  arts,  and  in  devising  various  counsel ;  also  such 
greatness  of  mind  in  performing  deeds  of  renown,  and  in  managing  aifairs, 
as  there  was  in  Achilles,  Alexander,  Archimedes,  Plato,  &c.,  all  give 
evidence  that  there  must  be  some  superior  and  omnipotent  cause  that  excites 
and  urges  men  on  to  these  things.  Of  Joshua  it  is  said :  "  The  Lord  him- 
self will  go  before  thee,  he  will  be  with  thee."  "  The  Lord  stirred  up  the 
spirit  of  Cyrus."  "  The  Spirit  of  the  Lord  came  upon  him.'!  (Deut.  31 : 
8.     Ezra  1:1.     Jud.  14:19.) 

9.  The  prediction  of  future  events  which  could  have  been  foreknown 
neither  by  human  sagacity,  nor  by  natural  causes  or  signs,  as  the  prophecies 
which  had  respect  to  the  deluge,  to  the  posterity  of  Abraham,  the  coming 
of  the  Messiah,  &c.,  are  of  necessity  known  only  by  being  revealed  by  him 
who  has  both  men  and  the  nature  of  things  so  completely  in  his  power, 
that  without  his  will  nothing  can  be  done.  He  is  truly  God,  who  can  thus 
foretell  what  is  to  come  to  pass.  "  Shew  the  things  that  are  to  come  here- 
after, that  we  may  know  that  ye  are  gods."     (Is.  41 :  23.) 

10.  The  end  and  use  of  things  generally  are  not  by  mere  chance, 
nor  from  a  being  destitute  of  reason,  but  proceed  from  a  cause  that  is  wise 
and  omnipotent,  which  is  God.  All  things  now  are  wisely  adapted  and 
ordained  to  their  own  peculiar  and  certain  ends. 

11.  The  order  of  cause  and  effect  is  finite,  nor  can  it  come  to  pass 
that  the  chain  or  course  of  efficient  causes  can  be  of  infinite  extent. 
There  must,  therefore,  be  some  first  cause  which  either  mediately  or  imme- 
diately produces  and  moves  the  rest,  and  on  which  all  other  causes  depend ; 
for  in  every  order  that  is  finite  there  is  something  that  is  first  and  before 
every  thing  else. 

II.    Who,  and  what  is  God? 

God  cannot  be  defined,  for  the  reason  that  he  is  immense,  and  because 
we  are  ignorant  of  his  essence.  We  may,  however,  describe  him  to  a 
certain  extent  from  the  revelation  which  he  has  been  pleased  to  make  of 
himself ;  yet  in  giving  a  description  of  God  we  must  be  careful  to  include 
in  it  those  attributes,  representations  and  peculiar  works,  which  distinguish 
him  from  all  false  deities. 

God  is  philosophically  described  as  an  ete7mal  mind  or  intelligence,  suffi- 
cient in  himself  to  all  felicity,  the  best  of  beings,  and  the  cause  of  good  in 
nature.  A  theological  and  more  complete  description  of  God,  the  one 
which  the  church  receives,  is  the  following :  God  is  a  spiritual  essence^ 
intelligent,  eternal,  different  from  all  creatures,  incomp'ehensible,  most  per- 
fect in  himself,  immutable,  of  immense  power,  ivisdom  and  goodness  ;  just, 
true,  pure,  merciful,  bountiful,  most  free,  hating  sin^- which  is,  the  eternal 


124  THE   DOCTRINE   OF  THE   HOLY  TRINITY. 

Father^  who  from  eternity  hegatthe  Son  in  his  own  image;  the  Son,  who  is 
the  co-eternal  image  of  the  Father  ;  and  the  Holy  Ghost,  proceeding  from 
the  Father  and  the  Son,  as  has  been  divinely  revealed  hy  the  sure  word 
delivered  hy  the  Prophets  and  Apostles,  and  divine  testimonies ;  that  the 
eternal  Father,  with  the  Son  and  Holy  Ghost,  did  create  heaven  and  earth, 
and  all  creatures,  is  present  with  all  creatures,  that  he  may  preserve  and 
rule  them  hy  his  providence,  and  produce  all  good  things  in  them;  and  that 
from  the  human  race,  made  after  his  own  image,  he  hath  chosen  and  gathers 
unto  himself  an  everlasting  church,  hy  and  for  the  sake  of  his  Son,  that  hy 
the  church  this  one  and  true  Deity  may,  according  to  the  word  revealed  from 
heaven,  he  here  knoivn  and  praised,  and  glorified  in  the  life  to  come  ;  and 
that  he  is  the  judge  of  the  righteous  and  the  wicked. 

This  theological  description  of  God,  which  the  church  gives,  differs  from 
the  philosophical  description,  1.  In  perfection,  because  it  contains  certain 
things  unknown  to  men  by  nature,  such  as  the  distinction  which  exists 
between  the  persons  of  the  Godhead,  election,  and  the  gathering  of  the 
church  through  the  Son.  It  also  explains  more  fully  those  things  which 
are  known  from  nature.  2.  In  its  effect,  inasmuch  as  men  cannot  by  the 
mere  light  of  nature  arrive  at  a  true  knowledge  of  God,  nor  be  excited 
thereby  to  holiness  or  to  the  love  and  fear  of  God. 

This  same  description  teaches  that  the  true  God,  whom  the  church  wor- 
ships, may  be  distinguished  from  false  gods  in  thi^ee  ways :  hy  his  attributes, 
personal  distinctions,  and  ivorks.  God  has  declared  by  his  works  that  he 
is  such  an  one  by  nature  as  his  attributes  import.  He  also  shows  that 
there  are  thi-ee  persons  in  one  divine  essence,  since,  according  to  his  works, 
which  are  works  either  of  creation,  or  of  redemption,  or  sanctification,  God 
has  different  titles  attributed  to  him,  and  to  each  person  of  the  Godhead 
there  is  a  peculiar  name  applied.     God,  therefore,  differs  from  idols. 

First,  hy  his  attributes.  Out  of  the  church  no  attribute  of  God  can  be 
rightly  and  fully  known.  Even  his  mercy  is  not  properly  known  by  those 
who  are  out  of  the  chm-ch,  because  the  Son  is  not  known,  or  the  doctrine 
concerning  him  is  corrupted.  Nor  do  they  know  his  justice,  because  the 
wicked  do  not  believe  that  God  is  so  greatly  offended  at  sin  that  any  satis- 
faction was  needed,  or  that  redemption  could  be  effected  only  by  the  death 
of  his  Son.  Nor  can  the  wisdom  of  God  be  known  without  the  church, 
because  the  principal  part  of  it  is  found  in  his  word,  which  the  Gentiles 
had  not.  The  same  tMng  may  be  said  of  the  truth  of  God,  because  we  do 
not  gain  a  knowledge  of  his  promises  from  nature ;  and  so  of  all  the  divine 
attributes.  The  church,  however,  attributes  to  God,  in  the  highest 
degree,  righteousness,  truth,  goodness,  mercy,  loving  kindness ;  which 
attributes  of  God  the  various  sects  are  either  entirely  ignorant  of,  or,  if 
they  have  any  knowledge  of  them,  they  misrepresent  them. 

Secondly,  by  the  personal  distinctions  of  the  Godhead.  The  heathen 
philosophers  and  sectarists  neither  know  nor  acknowledge  that  there  are 
three  persons  in  one  divine  essence.  The  church,  however,  acknowledges 
and  calls  upon  the  Father,  Son,  and  Holy  Ghost,  one  God,  subsisting  in 
three  persons,  as  he  has  revealed  himself  in  his  word. 

Thirdly,  hy  his  rjorks.  Those  who  are  without  the  church  have  no 
proper  knowledge  of  the  creation  and  government  of  all  things,  much  less 
have  they  a  correct  knowledge  of  the  work  of  redemption  and  sanctification 
through  the  Son  and  Holy  Spirit.     The  true  God  is,  in  these  respects, 


THE  DOCTRINE   OF  THE  HOLY   TRINITY.  125 

distinguished  from  idols.  The  knowledge  of  God,  which  his  word  reveals  to 
the  church,  is  also  different  from  that  which  the  heathen  have  obtained  from 
the  hght  of  natui-e. 

A  short  explanation  of  the  description  of  God,  as  given  hy  the  Church, 

God  is  an  essence,  that  is,  a  thing  which  neither  springs  from,  nor 
depends  upon  any  thing  else,  but  exists  of  and  by  itself  alone,  and  is  the 
cause  of  existence  to  every  thing  else.  God  is  for  this  reason  called  Jeho- 
vah, as  if  to  say,  that  he  exists  from  himself,  and  causes  all  other  tilings  to 
exist. 

Spiritual:  that  is,  incorporeal,  invisible,  and  imperceptible  by  the  senses ; 
also,  Uving  or  existing  from  himself,  and  quickening  all  things  else. 

Obj.  1.  But  God  has  often  appeared  to  men;  therefore  his  nature 
cannot  be  spiritual  in  the  sense  just  explained.  Ans.  God,  in  these 
appearances,  merely  assumed  a  bodily  form  for  the  time,  without  exhibiting 
his  proper  substance,  which  no  man  hath  or  can  see.  Obj.  2.  But  he  was 
seen  face  to  face.  Ans.  This,  however,  does  not  mean  that  God  was  per- 
ceptible to  the  natural  eye,  but  that  there  was  a  clear  perception  of  him  by 
the  mind.  Obj.  3.  But  the  Scriptures  very  frequently  attribute  to  God 
the  various  parts  and  members  of  the  human  body.  Ans.  These  represen- 
tations of  God  are  to  be  understood  figuratively,  as  spoken  after  the  manner 
of  men.  Obj.  4.  But  it  is  said  that  man  was  made  in  the  image  of  God. 
Therefore  God  cannot  be  spiritual,  as  explained  above.  Ans.  The  image 
of  God,  in  which  man  was  created,  consisted  not  in  the  shape  or  form  of 
the  body,  but  in  the  essence  of  the  soul,  in  its  powers  and  integrity. 

Intelligent.  The  human  mind,  with  the  notions  or  general  conceptions 
which  it  has,  which  are  from  God,  proves  that  he  is  endowed  with  this  attri- 
bute.    "  He  that  planted  the  ear,  shall  he  not  hear  ? "     (Ps.  94 :  9.) 

Eternal :  that  is,  having  an  existence  without  beginning  or  end.  "From 
everlasting  to  everlasting  thou  art  God."     (Ps.  90  :  2.) 

Different  from  all  creatures  and  things.  God  is  not  nature  itself,  nor 
matter,  nor  form,  nor  any  part  of  nature,  but  the  efficient  cause  of  all 
things ;  neither  is  his  essence  mixed  or  blended  with  other  things ;  it  is 
different  from  and  unHke  every  thing  else.  Obj.  1.  All  things  are  from 
God ;  therefore  they  cannot  be  different  from  him.  Ans.  All  things  are 
indeed  from  God,  but  only  by  having  been  created  by  him  out  of  nothing. 
Obj.  2.  We  are  the  offspring  of  God.  Ans.  But  only  in  respect  to  a 
resemblance  of  properties,  and  by  creation.  Obj.  3.  The  saints  are  bom 
of  God.  Ans.  This  is,  however,  by  regeneration  by  the  Holy  Spirit. 
Obj.  4.  We  are  made  partakers  of  the  divine  nature,  according  to  the 
apostle  Peter.  (2  Pet.  1 :  4.)  Ans.  This  means  nothing  more  than  that 
God  dwells  in  us,  and  that  we  have  a  conformity  with  him.  Obj.  5.  Christ 
is  God,  and  has  a  divine  body.  Ans.  But  this  is  by  virtue  of  the  hypos- 
tatical  union  and  glorification. 

Incomprehensihle.  God  is  incomprehensible ;  1.  As  it  respects  our 
thoughts  or  knowledge  of  him.  2.  In  the  immensity  of  his  essence.  3. 
In  the  communication  of  his  essence,  in  number  one  and  the  same. 

Most  ferfect  in  himself.  1.  Because  he  alone  has  all  things  necessary  to 
perfect  felicity,  so  that  nothing  can  be  added  unto  him  to  increase  his  glory 
or  happiness.    2.  Because  he  has  all  these  things  in  and  from  himself. 


126  THE   DOCTRINE   OF  THE  HOLY   TRINITY. 

3.  Because  he  is  also  sufficient  for  the  happiness  of  all  other  creatures. 
Obj.  1.  But  God  is  said  to  have  made  all  things  for  himself.  Ans.  God 
created  all  things,  not  for  the  purpose  of  benefiting  himself,  but  for  the 
purpose  of  communicating  himself  to  his  creatures.  Obj.  2.  But  God 
employs  his  creatures  in  effecting  his  designs.  Ans.  This  he  does  not 
from  any  want  or  necessity  in  the  case,  but  that  he  may  honor  his  creatures 
by  making  them  dispensers  of  his  bounty,  and  co-workers  with  himself. 
Obj.  3.  "We  are  bound  to  worship  God.  Ans.  This  we  owe  to  God,  and 
results  in  our  good.  Obj.  4.  To  whom  that  is  given  which  is  his  due,  to 
him  something  is  added.  Ans.  This,  however,  is  not  true  in  regard  to 
that  which  is  due  according  to  the  order  of  justice,  and  which  contributes 
to  the  happiness  of  the  giver.  Obj.  5.  God  delights  in  our  obedience. 
Ans.  This  he  does  in  as  far  as  our  obedience  is  an  object,  and  not  in  as 
far  as  it  is  an  efficient  cause  of  joy. 

Immutahle.  God  is  immutable  ;  1.  In  his  essence.  2.  In  his  will.  3. 
As  it  respects  place,  because  he  is  immense.  Obj.  1.  But  God  is  said  to 
have  repented  of  those  things  which  he  did.  Ans.  This  is  spoken  figura- 
tively. Obj.  2.  God  has  often  promised  and  threatened  things  which  he 
did  not  perform.  Ans.  These  promises  and  threatenings  were  always 
conditional.  Obj.  3.  But  God  changes  his  precepts,  observances,  and 
works.     Ans.    He  changes  them  according  to  his  eternal  decree. 

Omnipotent.  1.  God  can  do  all  things  which  he  wills  to  do.  2.  He 
does  them  by  his  will  alone,  without  any  difficulty.  3.  He  does  them, 
having  all  things  in  his  own  power.  Obj.  But  there  are  many  things 
which  God  cannot  do,  as  to  sin,  to  lie,  to  contradict  himself,  &c.  Ans. 
But  these  things  are  indicative  of  weakness  and  imperfection. 

Of  immense  ivisdom.  This  shows  itself,  1.  In  seeing  and  understanding 
himself,  and  all  things  out  of  himself,  with  one  view  or  glance,  perfectly 
and  at  all  times.    2.  In  being  the  cause  of  all  knowledge  in  angels  and  men. 

Of  immense  goodness.  1.  The  nature  of  God  is  such  as  has  been 
revealed  in  the  law  and  the  gospel.  2.  He  is  the  cause  and  pattern  of 
all  goodness  in  his  creatures.  3.  He  is  the  supreme  good.  4.  He  is 
essentially  good. 

Just.  God  is  just ;  1.  In  respect  to  his  general  justice,  willing  and 
doing  unchangeably  those  things  which  he  has  prescribed  in  his  law.  2. 
In  respect  to  his  particular  justice,  according  to  which  he  distributes 
unchangeably  suitable  rewards  and  punishments.  3.  In  that  he  is  the  rule 
and  pattern  of  righteousness  in  his  creatures.  Obj.  1.  God  sends  evil 
upon  the  righteous  and  good  upon  the  wicked.  Ans.  This,  however,  will 
not  always  be  the  case :  eventually  it  shall  be  well  with  the  righteous  and 
ill  with  the  wicked.  Obj.  2.  God  does  not  immediately  punish  the  wicked. 
Ans.  He  defers  punishment  in  their  case  for  various  reasons.  Obj.  3.  It 
ought  never  to  go  ill  with  the  good.  Ans.  Not  with  those  who  are  per- 
fectly good,  which  is  not  the  case  with  any  one  in  this  life.  Obj.  4.  God 
does  certain  things  contrary  to  the  law.  Ans.  He  takes  away  certain 
things  from  his  general  will  by  his  special,  which  he  has  a  right  to 
do,  as  he  is  bound  by  no  one.  Obj.  5.  God  bestows  unequal  rewards  upon 
men  who  are  placed  in  similar  circumstances.  Ans.  He  does  not,  how- 
ever, give  to  any  one  his  just  desert. 

True.  1.  God  has  a  true  and  certain  knowledge  of  all  things.  2.  He 
does  not  will  or  speak  things  contradictory.    3.  He  does  not  dissemble  or 


THE  DOCTRINE   OF  THE  HOLY  TRINITY.  127 

deceive.  4.  He  never  changes  his  mind.  5.  Whatever  he  says  he  brings 
to  pass.  6.  He  enjoins  truth  and  veracity  upon  all.  Obj.  1.  But  God 
has  foretold  things  which  he  did  not  intend  to  bring  to  pass.  Ans.  These 
things  were  spoken  conditionally.  Obj.  2.  God  deceived  the  prophets. 
Ans.  He,  in  his  just  judgment,  delivered  them  over  to  the  devil,  that  they 
should  be  deceived. 

Pure.  1.  His  nature  is  most  pure.  2.  He  loves  and  commands  that 
which  is  pure.  3.  He  greatly  detests  and  severely  punishes  all  manner 
of  uncleanness,  whether  it  be  internal  or  external.  3.  He  distinguishes 
himself  by  this  notable  mark  from  devils  and  wicked  spirits.  "  This  is  the 
will  of  God,  even  yom*  sanctification,  that  ye  abstain  from  fornication  ;  that 
every  one  of  you  possess  his  vessel  in  sanctification  and  honor."  ''Defile 
not  yourselves  in  any  of  these  things,  for  in  all  these  the  nations  are 
defiled."     (1  Thes.  4:3,4.     Levit.  18  :  24.) 

Merciful.  God's  mercy  appears  in  this:  1.  That  he  wills  the  salvation 
of  all  men.  2.  That  he  defers  punishment,  and  invites  all  to  repentance. 
3.  That  he  accommodates  himself  to  our  infirmity.  4.  That  he  redeems 
those  who  are  called  into  his  service.  5.  That  he  gave  and  delivered  up 
to  death  his  only  begotten  Son.  6.  That  he  promises  and  does  all  these 
things  most  freely  out  of  his  mercy.  7.  That  he  confers  benefits  upon 
his  enemies,  and  such  as  are  unworthy  of  his  regard.  Obj.  1.  But  God 
seems  to  take  pleasure  in  avenging  himself  upon  the  ungodly.  Ans. 
Only  in  as  far  as  it  is  the  execution  of  his  justice.  Obj.  2.  He  refuses 
mercy  to  the  ungodly.  Ans.  Only  to  such  as  do  not  repent.  Obj.  3.  He 
does  not  save  all  when  he  has  the  power.  Ans.  God  acts  thus  that  he 
may  exhibit  his  justice  with  his  mercy.  Obj.  4.  He  does  not  exercise 
his  mercy  without  a  sufficient  satisfaction.  Ans.  Yet  he  has  most  freely 
given  his  Son,  that  he  might  make  satisfaction  by  his  death. 

Bountiful.  God  is  said  to  be  bountiful;  1.  Because  he  creates  and 
preserves  all  things.  2.  Because  he  confers  benefits  upon  all,  even  upon 
the  wicked.  3.  Because  of  the  free  and  boundless  love  which  he  exercises 
towards  his  creatures,  especially  to  man.  4.  Because  of  the  love  which 
he  cherished  towards  the  church,  and  in  giving  eternal  fife  and  glory  to  his 
people.  Obj.  1.  But  the  Scriptures  speak  of  God  as  cherishing  anger. 
Ans.  He  is  angry  with  sin  and  depravity,  but  not  with  his  creatures. 
Obj.  2.  God  often  inflicts  punishment  upon  his  creatures.  Ans.  Only 
upon  such  as  are  impenitent. 

Most  free.  God  is  most  free ;  1.  From  all  guilt,  misery,  obligation, 
servitude  and  constraint.  2.  He  wills  and  does  most  freely  and  righteously 
all  things,  and  wills  and  does  them  when  and  in  what  manner  he  pleases. 
Obj.  1.  Second  causes  work  necessarily,  and  yet  they  do  not  work  without 
God.  Ans.  The  necessity  here  spoken  of  is  a  necessity  of  consequence 
depending  upon  the  first  cause.  Obj.  2.  But  God  is  unchangeably  good. 
Ans.  God  is  unchangeably  good  by  a  necessity  of  immutabihty,  and  not  of 
constraint.  Obj.  3.  But  what  God  has  once  decreed  he  wills  necessarily, 
Ans.  He  wills  them  inunutably,  but  not  constrainedly.  Obj.  4.  God  does 
not  always  do  what  he  wills,  as,  "  How  often  would  I,  and  ye  would  not." 
(Luke  13 :  33.)  Ans.  These  and  similar  declarations  show  what  God 
delights  in,  but  not  what  he  has  fully  purposed  to  do. 

Sating  sin :  that  is,  God  is  terribly  displeased  with  sin,  and  will  punish 
it  temporally  and  eternally. 


12S  THE  DOCTRINE  OF  THE  HOLY  TRINITY. 

III.    From  what  does  the  Unity  of  God  appear? 

The  unity  of  God  is  proven,  in  the  first  place,  by  the  express  testimony  of 
Scripture.  "Hear,  0  Israel,  the  Lord  our  God,  is  one  God."  "  See  now 
that  I,  even  I,  am  he,  and  there  is  no  God  with  me."  "I  am  the  First 
and  the  Last,  and  beside  me  there  is  no  God."  "We  know  that  an  idol 
is  nothing  in  the  world,  and  that  there  is  none  other  God  but  one."  "There 
is  one  God,  and  one  Mediator  between  God  and  man,  the  man  Christ  Jesus." 
(Deut.  6:4;  32:  39.  Is.  44:  6.  1  Cor.  8:  4.  ITim.  2:  5.)  See 
alsoDeut.  4:  35.  Ps.  18:  31.  Is.  37:  16;  45:  21.  Hoseal3:  4. 
Mai.  2  :  10.     Mark  12 :  32.     Rom.  3:  20.     Gal.  3  :  20.,  &c. 

Secondly  the  imity  of  God  may  be  proven  by  many  solid  arguments, 
such  as  the  following : 

1.  There  is  only  one  God  —  the  God  whom  the  church  worships,  that 
has  been  revealed  by  such  undoubted  and  sure  testimonies,  as  miracles, 
prophecies,  and  such  other  works  as  can  be  accomphshed  only  by  a  Being 
that  is  all-powerful.  "  And  who,  as  I,  shall  call,  and  shall  declare  it,  and 
set  it  in  order  for  me,  since  I  appointed  the  ancient  people?"  "Among 
the  Gods,  there  is  none  like  unto  thee,  0  Lord;  neither  are  there  any 
works  Hke  unto  thy  works."     (Is.  44:  7.     Ps.  86  :  8.) 

2.  He  who  alone  reigns  over  aU,  and  governs  all  things  in  the  same  way, 
and  so  possesses  supreme  power  and  majesty,  cannot  be  more  than  one. 
But  there  is  no  one,  beside  God,  who  is  so  supreme  and  great,  that  no 
greater  can  either  exist  or  be  conceived  of.  Therefore,  he  is  God  alone, 
and  beside  him  there  can  be  no  other  God.  "  I  am  the  Lord ;  that  is  my 
name,  and  my  glory  will  I  not  give  to  another."  "Now  unto  the  King 
eternal,  immortal,  invisible,  the  only  wise  God,"  &c.  "  Thou  art  worthy, 
0  Lord,  to  receive  glory,  and  honor,  and  power,  for  thou  hast  created  all 
things."     (Is.  42:  8.     1  Tim.  1:  17.     Rev.  4:  11.) 

3.  He  who  is  perfect  in  the  highest  degree,  can  be  only  one;  for  he 
who  alone  has  the  whole  and  every  part  is  absolutely  perfect.  God,  now, 
is  thus  perfect,  because  he  is  the  cause  of  all  that  is  good  in  nature.  There- 
fore, nothing  is  more  absurd,  than  to  suppose  any  one  to  be  God,  who  is 
not  supreme  and  perfect,  in  the  highest  degree.  "  0  Lord,  who  is  like 
unto  thee?"     (Ps.  89:  8.) 

4.  There  cannot  be  more  than  one  being  that  is  omnipotent,  for  if  there 
were  many,  they  would  mutually  hinder  and  oppose  each  other,  and  so 
would  not  be  omnipotent.  It  is  by  this  argument  that  the  monarchy  of 
the  world  is  ascribed  to  one  God  in  the  prophecy  of  Daniel,  where  it  is 
said,  "No  one  can  stay  his  hand,  or  resist  his  will."     (Dan.  4:  35.) 

5.  If  we  suppose  many  Gods  to  exist,  no  one  of  them  would  be  able 
singly  and  alone,  to  rule  all  the  rest,  and  so  all  would  be  imperfect,  and 
not  Gods ;  or  else  the  rest  would  be  at  ease  and  superfluous.  But  it  is 
absurd  to  suppose  that  God  is  such  an  one  as  has  not  sufficient  power  to 
govern  all  things,  or  who  is  at  ease  and  superfluous.  Therefore,  there  is, 
necessarily,  but  one  God,  who  alone  is  sufficient  for  all  things. 

6.  There  cannot  be  more  than  one  being  that  is  infinite,  or  immense ; 
for  if  there  were  more  than  one,  no  one  would  be  everywhere.  Hence, 
there  cannot  be  many  Gods,  but  only  one  God,  who  alone  is  infinite. 

7.  There  can  be  but  one  first  cause  of  all  things.  God  is  that  first 
cause.    Therefore,  he  is  one  God,  excluding  all  others. 


THE  DOCTRINE   OF  THE  HOLY  TRINITY.  129 

8.  The  highest  good  can  be  only  one ;  for  if  there  were  besides  this  also 
another  liighest  good,  it  would  either  be  greater  or  less,  or  equal  to  the 
first.  But  if  it  were  greater,  the  first  would  not  be  the  highest,  and  yet 
it  would  be  God,  which  would  be  reproachful  to  the  Deity ;  if  it  were  less, 
then  this  would  not  be  the  highest  good,  and  so  would  not  be  God ;  and  if 
it  were  equal,  then  neither  would  be  the  highest  good,  nor  God. 

The  use,  or  benefit,  of  this  question  is,  that  seeing  there  is  but  one  God, 
we  must  not  worship  or  adore  any  one  beside  him ;  neither  must  we  look 
any  where  else  than  to  this  one  God  for  all  good  things ;  and  be  thankful 
to  him  alone  for  what  we  have  received. 

Obj.  But  the  Scriptm-es  declare  that  there  are  many  gods:  "I  have 
said,  ye  are  gods."  "There  are  gods  many,  and  lords  many."  (Ps.  82: 
6.  1  Cor.  8:5.)  Moses  is  also  said  to  have  been  made  a  god  to  Phor 
raoh.  (Ex.  7 :  1.)  Yea,  the  devil  is  called  the  god  of  this  world. 
(2  Cor.  4 :  4.)  Ans.  The  word  God  is  used  in  a  double  sense.  Some- 
times it  signifies  him  who  is  God  by  nature,  and  has  his  being  from  none, 
but  of  and  from  himself.  Such  a  Being  is  the  living  and  true  God.  Then 
again  it  designates  one  who  bears  some  resemblance  to  the  true  God  in 
dignity,  office,  «&c.  Such  persons  are,  1.  Magistrates  and  judges,  who 
are  called  gods  on  account  of  their  dignity,  and  the  office  which  they  bear 
in  the  name  of  God,  as  it  is  said,  ''By  me  kings  reign."  (Prov.  8  :  15.) 
As  God,  therefore,  administers  his  government  through  magistrates  and 
judges,  as  his  vicegerents  and  servants  upon  the  earth,  he  in  like  manner 
bestows  upon  them  the  honor  of  his  own  name  by  calling  them  gods,  that 
those  under  them  may  know  that  they  have  to  deal  with  God  himself, 
whether  they  obey  or  resist  the  magistrate,  according  as  it  is  said,  "  Who- 
soever resisteth  the  power,  resisteth  the  ordinance  of  God."  (Kom.  13 :  2.) 
2.  Angels  are  also  called  gods,  in  view  of  the  dignity  and  excellency  of 
their  nature,  power  and  wisdom,  in  which  they  greatly  excel  other  creat- 
ures ;  and  on  account  of  the  office  which  they  exercise  by  divine  appoint- 
ment in  defending  the  godly  and  punishing  the  wicked.  "  Thou  hast  made 
him  a  httle  lower  than  the  gods,"  that  is,  the  angels.  "Are  they  not  all 
ministering  spirits."  (Ps.  8:  5.  Heb.  1:  14.)  3.  The  devil  is  called 
the  god  of  this  world,  on  account  of  the  gi-eat  power  which  he  has  over 
men,  and  other  creatures,  according  to  the  just  judgment  of  God.  4. 
There  are  many  tilings  which  are  called  gods,  in  the  opinion  of  men,  who 
regard  and  worship  certain  things  and  creatm-es  for  gods.  So  idols  are 
called  gods,  by  imitation.  "  The  gods  that  have  not  made  the  heavens 
and  the  earth,  even  they  shall  perish  from  the  earth,  and  from  imder  these 
heavens."  "  Whose  god  is  their  belly."  (Jer.  10:  11.  Phil.  3:  19.) 
But  here  the  question  is  in  reference  to  the  true  God  —  to  him  who  is  God 
by  nature,  having  his  power  from  no  one  else,  but  from  and  by  himself. 
Such  a  being  is  one  only. 

IV.    What  do  the  terms  Essence,  Person,  and  Trinity  signify, 

AND   m  WHAT  DO   THEY  DIFFER  FROM  EACH  OTHER? 

Essence,  from  the  Greek  ojtf»a,  signifies,  as  it  is  here  used,  a  thing  sub- 
sisting by  itself —  not  sustained  by  another,  although  it  may  be  communi- 
cated to  more.     That  is  said  to  be  communicable,  or  communicated,  which 
is  common,  or  which  may  be  communicated  to  many.    That  is  incommunicable 
9 


ISO  THE  DOCTRINE   OF   THE   HOLY   TRINITY. 

in  which  nothing  else  can  participate.  The  essence  of  man  is  commu- 
nicable, and  common  to  many  men,  genericallj,  but  not  individually. 
But  the  essence  of  God  is  communicable  individually,  because  the  Deity  or 
nature  of  God  is  the  same  and  entire  in  all  the  three  persons  of  the 
Godhead. 

Person  is  that  which  subsists,  is  individual,  living,  intelligent,  incom- 
municable, not  sustained  in  another,  nor  part  of  another.  Subsisting,  by 
which  we  mean  that  it  is  not  an  accident,  or  a  thought,  or  a  decree,  or  a 
vanishing  sound,  or  a  created  quaUty  or  motion.  Individual,  that  is,  not 
man  generically,  but  individually,  as  this  man.  Living,  something  differ- 
ent from  that  which  is  inanimate,  as  a  stone.  Intelligent,  not  irrational,  as 
the  animal,  which  although  it  may  have  life  and  feeling,  is  nevertheless 
devoid  of  personality.  Incommunicable,  it  cannot  be  communicated,  as 
the  divine  essence,  which  may  be  in  more  than  one,  and  be  common  to 
more  than  one — personality,  however,  is  incommunicable.  Not  sustained 
by  another,  because  it  subsists  by  itself;  for  the  human  nature  of  Christ  is 
subsisting,  individual,  incommunicable,  intelligent,  and  yet  it  is  no  person, 
because  it  is  sustained  by  the  Word.  So  the  soul  of  man  subsists  by  itself, 
is  intelUgent,  and  not  sustained  by  another,  and  yet  it  is  no  person,  for  the 
reason  that  it  is  a  part  of  another  subsisting  individual.  It  is,  therefore, 
added  in  the  definition,  nor  part  of  another. 

We  may  now  readily  perceive  the  difference  between  the  Essence  of 
God,  and  the  Persons,  subsisting  in  the  divine  essence.  By  the  term, 
Essence,  we  are  to  understand,  in  reference  to  this  subject,  that  which  the 
eternal  Father,  Son,  and  Holy  Ghost  are  considered,  and  declared  to  be, 
singly  and  absolutely  in  themselves,  and  which  is  common  to  the  three. 
By  the  term,  Person,  however,  we  are  to  understand  that  which  the  three 
persons  of  the  Godhead  are  considered  and  declared  to  be  individually  and 
relatively,  or  as  compared  with  each  other,  and  which  they  are  according 
to  the  mode  of  existence  peculiar  to  each.  Or,  we  may  define  Essence  as 
the  very  being  of  God  —  the  very,  eternal,  and  only  Deity  —  whilst  the 
term  Person  refers  to  the  mode,  or  manner,  in  which  the  being  of  God,  or 
the  divine  essence,  subsists  in  each  of  these  three.  God  the  Father  is  that 
Being  who  is  of  himself,  and  not  from  another.  The  Son  is  that  self-same 
Being,  or  essence,  not  of  himself,  but  of  the  Father.  The  Eoly  Grhost  is 
in  like  manner  the  self-same  Being,  not  of  himself,  but  from  the  Father 
and  the  Son.  Thus  the  Being,  or  divine  essence,  of  the  three  persons  of 
the  Godhead  is  one  and  the  same  in  number.  But  to  be  of  himself,  or 
from  another  —  from  one,  or  from  two ;  that  is,  to  have  this  one  divine 
essence  of  himself,  or  to  have  it  communicated  from  another  —  from  one  or 
from  two,  expresses  the  mode  of  existence  which  is  three-fold  and  dis- 
tinct ;  to  wit,  to  be  of  himself,  to  be  begotten  or  generated,  and  to  proceed ; 
and  hence,  the  three  persons  which  are  expressed  by  the  term,  Trinity. 

The  sum  of  this  distinction  between  the  terms  Essence  and  Person,  as 
appHed  to  God,  is  this  :  Essence  is  absolute  and  communicable  —  Person 
is  relative  and  incommunicable.  This  may  be  illustrated  by  the  following 
example  :  It  is  one  thing  to  be  a  man,  and  another  thing  to  be  a  father ; 
and  yet  one  and  vhe  same  is  both  a  man  and  a  father ;  he  is  a  man  abso- 
lutely and  according  to  his  nature,  and  he  is  a  father  in  respect  to  another, 
yiz :  to  his  son.  So  it  is  one  thing  to  be  God,  and  another  to  be  the  Fa- 
ther, or  Son,  or  Holy  Ghost ;  and  yet  one  and  the  same  is  both  God,  and 


THE   DOCTRINE   OF   THE   HOLY   TRINITY.  131 

the  Father,  or  the  Son,  or  the  Holy  Ghost ;  that  in  respect  to  himself,  this 
in  respect  to  another. 

Addenda.  The  essence  of  a  man  who  begets  another  is  communicated 
to  him  who  is  begotten,  but  the  person  is  not  communicated  ;  for  he  that 
begets  does  not  bring  forth  himself,  but  another  distinct  from  himself.  The 
son,  therefore,  is  not  the  father,  nor  the  father  the  son,  although  both  be 
real  men.  So  in  like  manner  the  eternal  Father  hath  by  eternal  generar 
tion  communicated  to  the  Son  his  essence,  but  not  his  person  —  that  is,  he 
begot  not  the  Father,  but  the  Son ;  neither  is  the  Father  the  Son,  or  the 
Son  the  Father,  although  each  is  very  God.  Yet,  although  there  is  this 
resemblance,  there  is  at  the  same  time  a  great  diflference  in  the  manner  in 
which  the  divine  essence,  being  infinite,  and  the  human,  being  created  and 
finite  are  communicated  to  another,  which  difierence  is  to  be  carefully  ob- 
served ;  for,  first,  in  men,  in  the  father  and  the  son,  the  essence  is  as  dis- 
tinct as  the  persons  themselves  —  the  father  and  the  son  are  not  only  two 
persons,  but  also  two  men  distinct  in  essence.  But  in  God,  the  persons 
are  distinct,  whilst  the  essence  remains  common,  and  the  same  ;  and  there- 
fore, there  are  not  three  Gods,  but  the  Son  is  the  same  God  in  number 
which  is  the  Father  and  the  Son.  Secondly,  in  persons  created,  he  that 
begets  doth  not  communicate  his  whole  essence  to  him  that  is  begotten,  for 
then  he  should  cease  to  be  a  man,  but  only  a  part  is  made  over  to  him  that 
is  begotten,  and  made  the  essence  of  another  individual  distinct  from  him 
who  begets.  But  in  uncreated  persons,  he  that  begets  or  inspires,  com- 
municates his  whole  essence  to  him  that  is  begotten,  or  that  proceeds ;  yet 
80  that  he  who  communicates,  retains  the  same  and  that  whole.  The  rea- 
son of  both  difierences  is,  that  the  essence  of  man  is  finite  and  divisible, 
whilst  that  of  the  Deity  is  infinite  and  indivisible.  Wherefore,  the  eternal 
Father,  Son,  and  Holy  Ghost,  constitute  the  one  true  God ;  and  yet  the  Father 
is  not  the  Son,  or  the  Holy  Ghost ;  neither  is  the  Holy  Ghost  the  Son ;  that 
is,  they  are  one  God  —  not  three  Gods,  but  three  persons  subsisting  in 
one  Godhead. 

This  distinction  of  essence  and  person  is,  therefore,  to  be  observed,  that 
the  unity  of  the  true  God  may  not  be  impaired,  or  the  distinction  of 
persons  be  taken  away,  or  something  else  be  understood  by  the  term  person, 
than  the  truth  which  God's  word  declares.  Therefore  these  cautions  are 
to  be  diligently  observed : 

1.  That  person,  in  relation  to  this  subject,  never  signifies  a  mere  relar 
tion,  or  office,  as  the  Latins  are  wont  to  say,  Principis  personam  tueri,  to 
preserve  the  person  of  the  prince,  as  formerly  Sabellius  falsely  taught; 
much  less  does  it  signify  he  countenance  or  visible  shape,  representing  the 
form  or  gesture  of  another ;  in  which  sense  a  stage-actor  may  play  off  the 
person  of  another,  as  Servetus  of  late  years  sported  and  trifled  with  the 
word  person ;  but  it  signifies  a  thing  subsisting  truly  distinct  from  others 
to  whom  it  has  a  relation  and  respect,  by  an  incommunicable  property  ;  that 
is,  it  signifies  that  which  begets,  or  is  begotten,  or  proceeds  and  not  the  office 
^iignity,  or  rank  of  him  that  begets,  or  is  begotten,  or  proceeds. 

2.  That  the  persons  do  not  constitute  something  abstracted  or  separated 
from  the  essence  which  they  have  in  common,  nor  that  the  essence  is  any 
fourth  thing  separate  from  the  three  persons ;  but  each  of  them  is  the  en- 
tire and  self-same  essence  of  the  Divinity.  But  the  difference  consists  in 
this,  that  the  persons  are  each  distinct  from  the  other,  whilst  the  essence 
is  common  to  tiie  three. 


132  THE  DOCTRINE   OF  THE   HOLY  TRINITY. 

3.  Concerning  the  word  essence,  it  is  also  to  be  observed,  that  God  or 
the  Deity,  or  the  divine  nature,  has  not  the  same  respect  to  persons  as 
matter  has  to  form,  for  the  reason  that  God  is  not  compounded  of  matter 
and  form.  We  cannot,  therefore,  correctly  say,  that  the  three  persons  are  or 
consist  of  one  essence.  Neither  is  it  as  the  whole  in  respect  to  the  parts,  be- 
cause God  is  indivisible  ;  therefore,  we  cannot  correctly  say  that  the  person  is 
a  part  of  the  essence,  or  that  the  essence  consists  of  three  persons ;  for  every 
person  is  the  whole  divine  essence.  Neither  is  it  as  the  general  to  the 
particular,  because  essence  is  not  the  genus  of  the  three  persons,  nor  ia 
person  a  species  of  essence.  But  God  is  a  more  common  name,  because 
the  essence  of  the  Deity  is  common  to  the  three  persons,  and  therefore 
may  be  affirmed  of  each  of  them.  But  the  names  Father,  Son,  and 
Holy  Spirit,  are  not  applied  in  the  same  general  way,  because  the  per- 
sons are  truly  distinct,  so  that  we  cannot  predicate  the  one  of  the  other. 
We  may,  therefore,  correctly  say,  God  or  the  divine  essence  is  the  Father, 
is  the  Son,  and  is  the  Holy  Spirit ;  also,  the  three  persons  are  one  God,  or 
in  one  God ;  likewise,  they  are  one  and  the  same  essence,  nature,  divinity, 
&c.;  and  again,  that  they  are  of  one  and  the  same  essence,  nature,  &c. 
Yet,  it  cannot  be  properly  said,  that  they  are  of  one  God,  because  there  is 
no  one  of  these  persons  that  is  not  himself  whole  and  perfect  God.  Where- 
fore the  divine  essence  is  in  respect  to  the  persons  as  that  which  is  com- 
municated in  an  extraordinary  manner  is  in  respect  to  those  things  with 
which  it  is  common.  There  is,  however,  not  a  similar  or  exact  example  of 
communication  in  any  thing   created. 

Trinity,  from  the  Greek  T^iag,  signifies  these  three  persons,  distinct  in 
three  modes  of  being,  or  existing  in  one  essence  of  the  Deity.  But  Trin- 
ity and  triplicity,  trinal  and  triple  differ.  That  is  called  triple  which  ia 
composed  of  three  essences  —  trinal  is  that  which  is  but  one  in  essence, 
having  three  modes  of  being  or  subsisting.  God  is,  therefore,  trinal,  but 
not  triple,  because  he  is  only  one  in  essence,  but  three  in  persons,  existing 
most  simply. 

V,      Is  IT  PROPER  THAT  THE    ChURCH   SHOULD   RETAIN  THE  TERMS,  ES- 
SENCE, Person,  and  Trinity  ? 

Heretics,  formerly,  already  opposed  the  use  of  these  terms,  because  they 
are  not  found  in  the  Scriptures.  We,  however,  correctly  retain  the  form 
of  speech  used  by  the  church  in  her  early  and  purer  days,  by  holding  fast 
to  these  terms : 

1.  Because,  although  they  are  not  found  in  the  Scriptures  in  the  very 
same  syllables,  yet  words  and  forms  of  speech  of  very  close  affinity  and 
similarity,  yea,  such  as  certainly  signify  the  same  thing,  are  found  in  the 
Scriptures ;  as  where  it  is  said,  for  instance,  in  Ex.  3 :  14,  "  I  AM  that 
I  AM :  he  said,  thus  shalt  thou  say,  I  AM  hath  sent  me  unto  you." 
Again,  it  cannot  be  denied  that  the  name  Jehovah  corresponds  with  the  word 
Essence.  So  the  word  Hypostasis  is  used  for  person  in  the  Epistle  to  the 
Hebrews  1 :  3,  "  Who  being  the  express  image  of  his  person."  Neither 
does  the  church  call  the  persons,  the  Trinity,  in  any  other  sense  than  that 
in  which  John  says,  "'There  are  three  that  bear  witness  in  Heayen,  the 
Father,  the  Word,  and  the  Holy  Ghost."     (1  John  5 :  7.) 

2.  The  object  of  interpretation  requires  that  the  words  of  Scripture  should 


THE  DOCTRINE   OF  THE  HOLY  TRINITY.  133 

be  expounded  to  those  less  learned  by  other  words  signifying  the  same  thing 
and  taken  from  common  use ;  otherwise,  all  interpretation  would  be  taken 
away,  if  no  words  but  such  as  are  found  in  the  Scriptures  were  used.  It 
is  proper,  therefore,  that  the  church  should  invent  and  use  such  forms  of 
speech  as  express  significantly  the  sense  of  Scripture,  and  her  own  under- 
standing of  it. 

3.  Because  the  frauds  and  sophisms  of  heretics,  which  they  gener- 
ally attempt  to  cover  with  the  words  of  Scripture,  are  the  more  easily 
discerned  and  detected,  if  the  same  things  are  expressed  in  different  words. 
And  it  is  on  account  of  the  brevity  and  perspicuity  of  these  words  and 
phrases,  that  heretics  are  not  able  to  conceal  their  impositions  and  sophisms. 
If  there  were  a  full  consent  or  agreement  concerning  the  thing  itself,  there 
would  be  no  difficulty  about  the  use  of  the  w^ords.  We  sCbhor  a  logomachy 
or  contention  about  words.  Neither  is  the  church  at  controversy  with 
heretics  and  sectarists  merely  in  regard  to  words,  but  it  is  concerning  this 
doctrine,  that  the  Eternal  Father,  Son,  and  Holy  Ghost  are  one  God; 
and  yet  neither  is  the  Father  or  the  Son,  the  Holy  Ghost ;  nor  is  the  Holy 
Ghost  the  Father  or  Son,  &c.  Were  it  not  that  heretics  hold  this  doctrine 
in  abhorrence,  they  would  also  easily  admit  the  words.  But  they  object 
to  the  use  of  the  words  because  they  do  not  receive  the  things  expressed 
and  signified  thereby. 

From  these  things  we  may  easily  answer  this  objection ;  Words  which 
are  not  in  the  Scriptures,  are  not  to  be  used  in  the  church.  These  terms, 
such  as  Essence,  &c.,  are  not  in  the  Scriptures.  Therefore,  they  are  not 
to  be  used.  We  reply  to  the  major  thus :  Those  tilings  which  ar.e  not  in 
the  Scriptures,  neither  as  to  the  words  nor  as  to  the  sense,  are  to  be  re- 
jected. But  in  relation  to  the  terms  Essence,  Person,  and  Trinity,  as  far 
as  the  things  themselves  are  concerned,  they  are  in  the  Scriptures,  as  hath 
been  shown.  Again,  terms  that  are  not  found  in  the  Scriptures  must  not 
be  retained,  if  we  are  sure  the  omission  of  them  will  not  endanger  that 
which  is  expressed  by  them.  But  heretics  seek  nothing  else  than  with  the 
terms  to  reject  the  doctrine,  or  at  least  corrupt  it. 

It  is  also  objected  to  the  use  of  these  terms,  that  they  breed  contentions. 
To  this  we  reply  that  it  does  this  only  by  accident,  and  with  contentious 
heretics. 

VI.    How  MANY  Persons  are  there  in  the  Godhead? 

There  are  three  persons  that  subsist  in  the  one  essence  of  God,  really 
distinct  by  their  peculiar  properties,  the  Father,  the  Son,  and  the  Holy 
Ghost.  These  three  are  con-substantial  and  co-eternal  —  all,  and  each, 
being  the  one  true  and  eternal  God. 

This  is  proven,  1.  By  many  express  declarations  from  the  Scriptures  of 
the  old  and  new  testaments.  "  The  Spirit  of  God  moved  upon  the  face  of 
the  waters."  "  God  said,  let  there  be  light."  "  By  the  word  of  the 
Lord  were  the  heavens  made,  and  all  the  host  of  them  by  the  breath  of  his 
mouth."  (Gen.  1 :  3,  4.  Ps.  33 :  6.)  The  new  testament  scriptures 
furnish  the  clearest  and  most  satisfactory  testimony.  "  Go  teach  all  nar 
tions,  baptizing  them  in  the  name  of  the  Father,  Son,  and  Holy  Ghost." 
"  The  Comforter,  which  is  the  Holy  Ghost,  whom  the  Father  w3l  send  in 
my  name,  [that  is,  through  and  on  account  of  me,]  he  shall  teach  you  all 


134  THE   DOCTRINE   OF  THE  HOLY  TRINITY. 

things."  "  When  the  Comforter  is  come,  whom  I  will  send  unto  you  from 
the  Father,  even  the  Spirit  of  Truth,  which  proceedeth  from  the  Father, 
he  shall  testify  of  me."  "There  are  three  that  bear  record  in  heaven, 
the  Father,  the  Word,  and  the  Holy  Ghost,  and  these  three  are  one." 
"  According  to  his  mercy,  he  saved  us,  by  the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost ;  which  he  shed  on  us  abundantly  through 
Jesus  Christ."  "  Through  him,  [Christ,]  we  both  have  access  by  one 
Spirit  to  the  Father."  "  The  grace  of  the  Lord  Jesus  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy  Ghost,  be  with  you  all." 
"  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts,"  &c.  (Matt. 
28  :  19.  John  14 :  26  ;  15  :  26.  1  John  5  :  7.  Titus  3  :  5,  6.  Eph.  2 : 
18.     2  Cor.  13:  14.     Gal.  4:  6.) 

2.  Those  passages  of  Scripture  prove  the  same  thing,  which  attribute  to 
these  three,  the  Father,  Son,  and  Holy  Ghost,  the  name  of  Jehovah,  and 
of  the  true  God ;  and  also  those  places  in  which  certain  things  are  spoken 
of  Jehovah,  m  the  old  testament,  which  in  the  new,  are  expressly  and 
without  any  limitation,  referred  to  the  Son  and  Holy  Ghost. 

3.  Those  passages  prove  the  same  thing  which  attribute  the  same  and 
the  whole  divine  essence  to  the  three  persons  of  the  Godliead,  and  teach 
that  the  Son  is  the  proper  and  only  begotten  Son  of  the  Father ;  and  that 
the  Holy  Spirit  is  in  such  a  manner  the  proper  Spirit  of  the  Father  and  the 
Son,  that  he  proceeded  from  both. 

4.  This  doctrine  is  still  further  confirmed  by  those  declarations  of  Scrip- 
ture which  ascribe  to  these  three  persons  of  the  Godhead  the  same  attri- 
butes and  perfections ;  such  as  eternity,  immensity,  omnipotence,  &c. 

5.  The  same  is  true  in  regard  to  those  passages  which  attribute  to  the 
three  persons  of  the  Godhead  the  same  works  which  are  pecuHar  to  the 
Deity,  viz :  creation,  preservation,  and  government  of  the  world  —  also 
miracles,  and  the  deliverance  and  preservation  of  the  church. 

6.  The  same  may  be  said  to  be  true  of  those  passages,  which  attribute 
to  the  three,  equal  honor,  prayer,  and  worship,  such  as  belongs  to  the  true 
God  alone. 

From  this  agreement  of  the  old  and  new  testaments  we  know  and  prove 
that  one  God  is  three  persons  truly  distinct,  and  that  these  three  persons 
are  one  God.  Hence  it  is  also  correct  to  say  that  the  Father  is  other  from 
the  Son  and  Holy  Spirit ;  and  the  Holy  Spirit  is  other  from  the  Father 
and  the  Son.  But  it  is  not  correct  to  say  that  the  Father  is  something 
else  or  another  thing  from  the  Son,  and  that  the  Son  is  another  thing,  and 
that  the  Holy  Spirit  is  another ;  for  to  be  other  signifies  merely  a  dis- 
tinction of  persons ;  whilst  to  be  another  thing  signifies  a  diversity  of 
essence. 

We  must  now  prove,  in  reference  to  the  three  persons  of  the  Godhead, 
that  they  are  truly  suhsistents,  against  Samosatenus  and  Servetus ;  that 
they  are  distinct  subsistents  or  persons,  against  Sabellius ;  that  they  are 
equal  against,  Arius,  Eunomius,  and  Macedonius ;  and  lastly  that  they  are 
consubstantial  or  of  the  same  essence  against  the  same  heretics.  Concern- 
ing the  person  of  the  Father  there  is  no  controversy.  And  as  to  the  ob- 
jections which  have  been  raised  against  the  personality  of  the  Son  and 
Holy  Spirit,  we  shall  hereafter  notice  them  in  their  proper  place. 


THE  DOCTRINE   OP  THE   HOLY   TRINITY.  135 

Vn.     How  ARE   THE  THREE   PERSONS   OF  THE  GODHEAD   DISTINGUISHED? 

We  must  hero  consider,  first,  what  the  Scriptures  attribute  as  common 
to  the  three  persons  of  the  Godhead,  the  Father,  the  Son,  and  the  Holj 
Ghost,  which  tlirce  are  one  God,  and  yet  distinct  in  persons ;  secondly, 
what  is  ascribed  to  each  one  singly,  as  pecuhar  to  him,  and  how  the  per- 
sons are  distinguished  from  each  other. 

The  things  that  are  common  to  the  thi'ee  persons  of  the  Godhead^  are^  1. 
All  the  essential  properties  of  God,  which  we  comprehend  in  the  single 
name  of  Deity,  as  eternity,  immensity,  omnipotence,  wisdom,  goodness,  to 
have  essence  from  himself,  or  to  be  God  of  himself.  2.  All  the  external 
actions  or  works  of  the  di\dmty,  which  are  commonly  called  ad  extra^  that 
is,  such  as  God  exercises  towards  his  creatures,  and  in  them  or  through 
them,  as  creation,  preservation,  the  government  of  the  world,  the  gather- 
ing and  preserving  of  the  church,  &c. 

These  persons  are  distinguished  in  two  ways,  1.  By  their  works,  ad 
intra,  2.  By  their  works  or  mode  of  operating,  ad  extra.  The  first  are 
called  the  inward  works  or  operations  of  the  divinity,  because  the  persons 
have  and  exercise  them  one  towards  the  other.  By  these  internal  works 
or  properties,  therefore,  the  persons  are  first  distinguished  from  each  other. 
For  the  Father  is,  and  exists  of  himself,  not  from  another.  The  Son  is 
begotten  eternally  from  the  Father,  that  is,  he  hath  his  divine  essence  com- 
municated to  him  from  the  Father  in  a  way  not  to  be  explained.  The  Holy 
Spirit  proceeds  eternally  from  the  Father,  and  the  Son,  that  is,  has  the 
same  divine  essence  communicated  to  him  from  the  Father  and  the  Son, 
in  an  inexphcable  manner. 

The  proofs  of  this  are  the  following :  "  In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word  was  God."  "  We  beheld  his 
glory,  the  glory  as  of  the  only  begotten  of  the  Father."  "The  only  be- 
gotten Son  which  is  in  the  bosom  of  the  Father,  he  hath  declared  him." 
"  When  the  Comforter  is  come,  whom  I  will  send  unto  you  from  the  Fa- 
ther," &c.     (Johnl:  1;  14:  18;  15:  26.) 

This  is,  therefore,  the  order,  according  to  which  the  persons  of  the  God- 
head exist:  The  Father  is  the  first  person,  and,  as  it  were,  the  fountain 
of  the  divinity  of  the  Son  and  Holy  Spirit,  because  the  Deity  is  communi- 
cated to  him  of  no  one ;  but  he  communicates  the  Deity  to  the  Son  and 
Holy  Spirit.  The  Son  is  the  second  person,  because  the  Deity  is  commun- 
icated to  him  of  the  Father,  by  eternal  generation.  The  Holy  Ghost 
is  the  third  person,  because  the  Deity  is  communicated  to  him  from  the 
Father  and  the  Son,  by  an  eternal  inspiration  or  procession.  This  is  the 
order  in  which  the  persons  of  the  Godhead  are  spoken  of  in  the  following 
passages  of  Scripture:  "Go  baptize  all  nations  in  the  name  of  the  Fa- 
ther, Son,  and  Holy  Ghost."  "There  are  three  that  bear  record  in  heav- 
en, the  Father,  the  Word,  and  the  Holy  Ghost,  and  these  three  are  one." 
(Matt.  18:  19.  1  John  5:  7.)  And  yet  the  Father  is  not  prior  in 
time  to  the  Son  and  Holy  Ghost ;  nor  is  the  Son  before  the  Holy  Ghost, 
but  only  in  the  order  of  existing ;  for  no  person  of  the  Godhead  is  before 
or  after  the  others  in  time,  or  dignity,  or  degree,  but  only  according  to  the 
order  m  which  they  exist.  The  Father  was  never  without  the  Son,  nor 
the  Son  without  the  Holy  Spirit,  since  the  Deity  is  unchangeable.     It  is 


136  THE  DOCTRINE  OF  THE  HOLY  TRINITY. 

in  this  way  that  God  has  from  everlasting  existed  in  himself,  and  hath  so 
revealed  himself  in  his  word. 

Heretics  are  accustomed  to  ask,  in  relation  to  this  subject,  what  the 
eternal  generation  of  the  Son  is,  and  what  is  the  procession  of  the  Holy 
Spirit,  and  what  the  difference  between  them  ?  And  although  we  confess 
that  the  mode  of  eternal  generation  and  procession,  together  with  the  for- 
mal and  natural  distinction  between  them  is  inexplicable  by  man,  which  all 
the  orthodox  fathers  of  former  times  have  confessed,  yet  the  Scriptures 
certainly  teach  the  thing  itself,  viz :  That  generation  is  a  communication 
of  the  divine  essence,  whereby  only  the  second  person  of  the  Deity  derives 
and  takes  from  the  first  person  alone,  as  a  son  from  a  father,  the  same  es- 
sence whole  and  entire,  which  the  father  has  and  retains;  and  that  proces- 
sion is  a  communication  of  the  divine  essence  by  which  the  third  person 
of  the  Godhead  receives  from  the  Father  and  the  Son,  as  the  spirit  from 
him  whose  spirit  it  is,  the  same  entire  essence  which  the  Father  and  the 
Son  have  and  retain. 

Both  of  these  differ  from  creation,  which  implies  the  production  of 
something  out  of  nothing  by  the  command  and  will  of  God ;  but  to  be 
conceived  or  begotten,  and  to  proceed  or  emenate,  is  to  produce  from 
eternity  some  other  or  another  person,  from  the  substance  of  him  who  be- 
gets, or  of  him  from  whom  the  procession  is,  m  a  way  that  is  altogether 
beyond  our  comprehension ;  yet  so  that  the  Son  has  his  subsistence  by  being 
begotten,  and  the  Holy  Spirit  by  proceeding.  Thus,  therefore,  we  per- 
ceive the  thing  itself,  or  that  thus  it  is,  as  far  as  God  has  seen  fit  to  reveal 
this  great  mystery  unto  us,  although  we  cannot  arrive  at  the  knowledge 
wh^  it  is  so. 

Concerning  the  question  so  warmly  controverted  by  the  Greek  and  Latin 
churches,  whether  the  Holy  Ghost  proceeds  from  the  Father  and  the  Son, 
or  from  the  Father  only,  we  shall  speak  hereafter,  when  we  come  to  treat 
the  doctrine  concerning  the  Holy  Ghost. 

We  must  also  here  notice  the  phrases  or  forms  of  speech  used  in  Scrip- 
ture, and  by  the  ancient  church  in  reference  to  the  distinction  which  exists 
between  the  persons  of  the  Godhead  themselves.  Thus,  it  is  correct  to 
say,  God  begat  God,  but  it  is  not  correct  to  say  God  begat  another  God,  or 
begat  himself.  It  is  correct  to  say,  the  Father  begat  another,  but  not  that 
he  begat  another  thing,  or  another  God.  It  is  orthodox  to  say  the  Son  is 
what  the  Father  is,  but  not  that  the  Son  is  the  same  person  that  the  Father 
is.  It  is  true  to  say,  that  the  Son  is  begotten,  and  the  Holy  Ghost  pro^ 
ceeds  from  the  Father ;  also,  the  Son  is  of  or  from  the  Father,  and  the 
Holy  Spirit  is  of  or  from  the  Father  and  the  Son ;  also,  whatsoever  the 
Son  has,  he  has  from  the  Father,  and  received  it  by  being  begotten ;  and 
whatsoever  the  Holy  Spirit  has,  he  has  from  the  Father  and  the  Son,  and 
received  it  by  proceeding ;  also,  the  Son  and  the  Holy  Spirit  have  a  be- 
ginning in  respect  to  their  person,  and  have  their  essence  communicated 
from  another ;  but  it  is  not  true  to  say  that  they  have  a  beginning  in  res- 
pect to  their  essence,  or  they  are  essenced,  or  have  their  essence  produced 
from  the  Father,  or  from  some  other  person.  It  is  orthodox  to  say,  the 
first  person  of  the  Godhead  begat  the  second  of  his  own  essence,  and  the 
third  person  proceeded  from  the  first  and  second,  but  not,  the  divine  es- 
sence begot  a  di^dne  essence,  or  the  person  is  begotten  or  proceeded  from 
the  essence.     It  is  proper  to  say,  the  divine  essence  is  communicated,  but 


THE  DOCTRINE  OF  THE  HOLY  TRINITY.  137 

not  to  say,  the  divine  essence  is  begotten  or  proceeds,  because  to  be  com- 
municated, and  to  be  begotten,  are  not  the  same  thing ;  for,  not  whatsoever 
is  communicated  to  the  begotten,  is  begotten,  but  that  is  begotten  to  which 
the  substance  of  him  that  begets  is  communicated. 

There  is  another  distinction  between  the  persons  of  the  Godhead,  arising 
out  of  the  former,  which  consists  in  the  order  in  which  the  persons  of  the 
Godhead  operate,  ad  extra,  which  embraces  those  actions  which  they  exer- 
cise out  of  themselves,  towards  their  creatures,  and  in  them,  and  by  them. 
These  works  are  indeed  wrought  by  the  common  will  and  power  of  the  Father, 
Son,  and  Holy  Ghost,  but  yet  the  same  order  is  preserved  among  the  persons 
of  the  Godhead,  in  working,  which  there  is  as  it  respects  their  existence. 
The  Father  is  the  fountain,  as  of  the  person  so  also  of  the  working,  of  the 
Son  and  Holy  Ghost,  and  does  all  things  not  by  any  other,  that  is,  not  by 
another  working  through  him,  not  by  the  w^ill  of  another  preventing  his,  or 
communicating  to  him  power,  or  efficacy  —  but  as  existing  of  himself,  so 
also  knowing,  working,  &c.,  of  himself.  But  the  Son  and  Holy  Ghost  do 
not  work  of  themselves,  but  by  themselves,  that  is,  the  Son  works,  the 
Father's  will  going  before ;  the  Holy  Ghost  works,  the  will  of  the  Father 
and  of  the  Son  going  before.  The  Father  works  by  the  Son  and  Holy 
Ghost,  and  sends  them,  but  he  himself  is  not  sent  by  them.  The  Son 
works  through  the  Holy  Spirit,  sends  him  from  the  Father  into  the  hearts 
of  those  that  believe,  but  is  not  himself  sent  by  the  Holy  Spirit,  but  of 
the  Father.  The  Holy  Spirit  works  and  is  sent  from  both  the  Father  and 
the  Son  —  not  from  himself.  "All  things  were  made  by  him."  "The 
Son  can  do  nothing  of  himself  but  what  he  seeth  the  Father  do ;  for  what 
things  soever  he  doeth,  these  also  doeth  the  Son  likewise."  "  I  proceeded 
forth  and  came  from  God;  neither  came  I  of  myself."  "  Whom  the  Fa- 
ther will  send  in  my  name."  "  Whom  I  will  send  unto  you  from  the  Father." 
(Johnl:  3;  5:  19;  8:  42;  14:  26;  15:  26.) 

But  when  the  Son  and  Holy  Ghost  are  said  to  be  sent,  we  must  not 
understand  it  in  the  sense  of  a  local  motion,  or  as  though  it  indicated  a 
change  in  God  himself;  but  it  must  be  understood  of  his  eternal  will,  and 
decree  to  accomplish  something  by  the  Son  and  Holy  Ghost ;  and  of  the 
execution  and  manifestation  of  his  will  through  the  working  of  the  Son  and 
Holy  Ghost.  So  the  Son  says  that  he  was  sent  into  the  world  by  the  Fa- 
ther —  that  he  came  down  from  heaven,  and  yet  that  he  was  in  heaven, 
when  he  was  upon  the  earth.  So  the  Holy  Spirit,  although  he  existed  before, 
and  dwelt  in  the  Apostles,  yet  it  is  said  that  he  was  sent  upon  them  on  the 
day  of  Pentecost.  Each  of  these  persons  was,  therefore,  sent  into  the 
world,  not  because  they  began  to  exist  where  they  aid  not  exist  before ;  but 
because  they  accomplished  in  the  world  what  was  the  will  of  the  Father, 
and  showed  themselves  present  and  efficacious  according  to  the  will  of  the 
Father.  Thus  it  is  said,  "God  sent  forth  his  Son  made  of  a  woman." 
"  And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into 
your  hearts,  crying,  Abba,  Father."     (Gal.  4:  4,  6.) 

VIII.    Why  is  it  necessary  that  the  Church  should  hold  fast 
TO  the  Doctrine  of  the  Trinity. 

This  doctrine  of  the  Trinity  should  be  taught  and  maintained  in  the 
church:     1.   O71  account  of  the  glory  of  Q-od,  that  he  may  thus  be  distin- 


138  THE   DOCTKINE   OP  THE  HOLY  TRINITY. 

guished  from  idols,  with  whom  he  will  not  be  confounded ;  and  that  he  may 
be  known  and  worshipped  as  such  an  one  as  he  has  revealed  himself  to  be. 
2.  On  account  of  our  comfort  and  salvation;  for  no  one  is  saved  without  a 
knowledge  of  God  the  Father.  But  the  Father  is  not  known  without  the 
Son.  "  No  man  hath  seen  God  at  any  time  ;  the  only  begotten  Son  which 
is  in  the  bosom  of  the  Father,  he  hath  declared  him."  "  Whosoever  denieth 
the  Son,  the  same  hath  not  the  Father."  (John  1 :  18.  1  John  2:  23.) 
Again,  no  man  is  saved  without  faith  in  the  Son  of  God,  our  Mediator. 
"This  is  the  true  God,  and  eternal  life."  "How  then  shall  they  call  on 
him  in  whom  they  have  not  believed,  and  how  shall  they  believe  in  him  of 
whom  they  have  not  heard?"  (1  John  5  :  20.  Rom.  10  :  14.)  Like- 
wise, no  man  is  sanctified  and  saved  without  a  knowledge  of  the  Holy 
Spirit ;  for  he  who  does  not  receive  the  Holy  Spirit  is  not  saved,  according 
to  the  declaration  of  Scripture,  "If  any  man  have  not  the  Spirit  of  Christ, 
he  is  none  of  his."  (Rom.  8  :  9.)  But  no  one  receives  the  Holy  Ghost 
who  is  ignorant  of  him,  according  as  it  is  said,  "  Whom  the  world  cannot 
receive,  because  it  seeth  him  not,  neither  knoweth  him."  (John  14:  17.) 
Wherefore,  he  who  does  not  know  the  Holy  Spirit  cannot  be  saved.  It  is 
necessary,  then,  that  all  who  will  be  saved,  should  have  a  knowledge  of 
the  one  God,  the  eternal  Father,  the  co-eternal  Son,  and  the  co-etemal 
Holy  Ghost;  for  unless  he  is  known  as  such  an  one  as  he  has  revealed 
himself,  he  does  not  communicate  himself  unto  us,  neither  can  we  expect 
eternal  life  from  him. 

Ohjections  of  heretics,  against  the  doctrine  of  the  Trinity, 

1.  One  essence  is  not  three  persons,  because  that  one  should  be  three, 
impHes  a  contradiction.  Jehovah  is  one  essence.  Therefore,  there  are 
not  three  persons.  Ans.  The  major  is  true  of  a  created  or  finite  essence, 
which  cannot  be  the  one  same  and  whole  substance  of  thi-ee  persons ;  but 
it  is  not  true  in  regard  to  the  essence  of  the  Deity,  which  is  infinite,  indi- 
vidual, and  most  simple.  Reply.  A  most  simple  essence  cannot  be  the 
essence  of  three  persons.  God  is  a  most  simple  essence,  as  is  admitted  in 
the  above  answer.  Therefore,  it  cannot  be  three  persons.  Ans.  The  major 
is  true  of  an  essence,  a  certain  part  of  which  constitutes  another  person, 
or  which  may  be  multipHed  into  a  number  of  persons ;  but  it  is  false  when 
understood  of  such  an  essence  as  that  which  is  the  same  and  entire  in  each 
single  person.  The  simplicity  of  such  an  essence  is  not  in  the  least  im- 
paired by  the  number  and  distinction  of  the  persons. 

2.  Where  there  are  three,  and  one,  there  are  four,  distinct  things.  Id 
God  there  are  three  persons  and  one  essence.  Therefore,  there  are  four 
distinct  things  in  God,  which  is  absurd.  Ans.  Where  there  are  three,  and 
one  really  distinct,  there  are  four.  But  in  God,  the  persons  are  not  really 
distinct  from  the  essence  ;  for  the  three  persons  of  the  Godhead  are  one 
and  the  same  divine  essence.  They  difier  from  it,  and  from  each  other, 
only  in  the  mode  of  subsisting. 

3.  To  attach  three  names  to  one  substance  is  SabeUianism.  The  doc- 
trine of  the  Trinity  attributes  three  names  to  one  substance.  Therefore, 
it  is  the  heresy  of  Sabellius.  Ans.  There  are  four  terms  in  this  syllogism; 
for  the  term,  substance,  in  the  major,  either  signifies  a  person,  and  in  the 
minor  an  essence,  or  else  one  of  the  propositions  is  false. 


I 


OF   GOD   THE   FATHER.  139 

4.  He  who  is  the  whole  Deity,  beside  him  there  is  no  person,  in  whom 
the  whole  Deity  is,  in  a  like  manner.  The  Father  is  the  whole  Deity. 
Therefore,  the  whole  Deity  is  not  in  another  person.  Ans.  We  deny  the  major 
proposition,  because  the  same  Deity  which  is  entire  in  the  Father,  is  also 
entire  in  the  Son,  and  Holy  Spirit,  on  account  of  the  immcnsiiy  of  the 
divine  essence,  of  which  there  is  neither  more  nor  less  in  each  person,  than 
in  two,  or  the  three. 

5.  Those  persons  to  whom  distinct  operations  are  ascribed,  must  have 
distinct  essences.  There  are  distinct  internal  operations  ascribed  to  the 
Father,  Son  and  Holy  Ghost.  Therefore,  their  essences  are  distinct. 
Ans.  The  major  is  true  of  persons  having  a  finite  essence,  but  false  when 
understood  of  divine  persons. 

6.  The  divine  essence  is  incarnate.  The  three  persons  are  the  di^^Ile 
essence.  Therefore,  the  three  persons  are  incarnate,  which  is  not  true. 
Ans.  The  major  speaks  nothing  of  the  divine  nature  generally,  because  the 
divine  essence  is  incarnate  in  the  person  of  the  Son  alone.  We  have, 
therefore,  mere  particulars,  from  which  nothing  can  be  concluded. 

7.  Jehovah,  or  the  true  God,  is  the  Trinity.  The  Father  is  Jehovah. 
Therefore,  he  is  the  Trinity  —  that  is,  all  the  three  persons.  Ans.  Here, 
again,  the  major  declares  nothing  generally ;  for,  not  whatever  is  Jehovah 
is  the  Trinity.     Therefore,  nothing  can  be  inferred  from  what  is  here  said. 

8.  No  abstract  term  signifies  substance.  Trinity  is  such  an  abstract 
term.  Therefore  it  signifies  no  substance.  Ans.  The  major  is  false  ;  for 
Deity,  and  humanity,  are  also  abstract  terms,  and  yet  they  signify  substance. 


NINTH  LORD'S  DAY. 

OF    GOD    THE    FATHER. 

Question  26.  What  belie  vest  thou  when  thou  sayest,  "  I  believe  in  God 
the  Father  Almighty,  maker  of  Heaven  and  Earth?" 

Answer.  That  the  eternal  Father  of  our  Lord  Jesus  Christ,  (who  of  nothing 
made  heaven  and  earth,  with  all  that  is  in  them,  who  hkewise  upholds  and  governs 
the  same  by  his  eternal  counsel  and  providence,)  is  for  the  sake  of  Christ  his  Son, 
my  God  and  my  Father ;  on  whom  I  rely  so  entirely,  that  I  have  no  doubt  but  he 
will  provide  me  with  all  things  necessary  for  soul  and  body  ;  and  further,  that  he 
will  make  whatever  evils  he  sends  upon  me,  in  this  valley  of  tears,  turn  out  to  my 
advantage  ;  for  he  is  able  to  do  it,  being  Almighty  God,  and  wilUng,  being  a  faithful 
Father. 

EXPOSITION. 

/  believe  in  God.  To  believe  God  and  to  believe  in  God,  are  two  very 
different  things.  The  first  expresses  historical  faith ;  the  latter,  true  faith 
or  confidence ;  for  when  I  say,  I  beUeve  that  God  is,  if  I  speak  properly, 
I  believe  there  is  a  God,  and  that  he  is  such  an  one  as  he  hath  revealed 
himself  in  his  word,  viz:  a  spiritual  essence,  omnipotent,  &c.,  the  eternal 
Father,  Son,  and  Holy  Ghost.  When  I  say,  I  believe  m  Cfod,  I  mean,  I 
believe  that  he  is  my  God,  that  is,  whatever  he  is  and  has  is  all  for  my 


140  OF  GOD  THE  FATHER. 

salvation.  Or,  to  believe  God,  speaking  properly,  is  to  believe  a  cei-tain 
person  to  be  God,  according  to  all  his  attributes.  To  believe  in  Grod,  is  to 
be  persuaded  that  he  will  make  all  things  attributed  to  him  subservient  to 
my  salvation,  for  the  sake  of  his  Son. 

Li  God.  The  name  of  God  is  here  taken  essentially  for  God  the  Fa- 
ther, Son,  and  Holy  Ghost ;  because  the  phrase  /  believe,  with  the  particle 
m,  is  referred  in  the  same  manner  to  all  the  three  persons  of  the  Godhead ; 
for  the  reason  that  we  do  not  believe  in  the  Son  and  Holy  Ghost  less  than 
we  do  in  the  Father. 

Father.  When  the  name  of  the  Father  is  opposed  to  the  Son,  it  is 
taken  personally,  and  signifies  the  first  person  of  the  Godhead,  as  here  in 
the  creed ;  but  when  it  is  opposed  to  creatures  it  must  be  understood  es- 
sentially, and  signifies  the  whole  divine  essence,  as  in  the  Lord's  prayer, 
Our  Father  tvho  art  in  heaven.  In  this  sense  the  Son  is  expressly  called 
by  Isaiah,  "The  everlasting  Father."  (Is.  9:  6.)  The  first  person  is 
called  the  Father:  1.  In  respect  to  Christ,  his  only  begotten  Son.  2.  In 
respect  to  all  creatures,  as  he  is  the  Creator,  and  Preserver  of  them 
all.  3.  In  respect  to  the  elect,  whom  he  hath  adopted  as  his  children, 
and  whom  he  hath  made  accepted  in  his  beloved  Son. 

To  believe  in  God  the  Father,  therefore,  is  to  believe  in  that  God  who 
is  the  Father  of  our  Lord  Jesus  Christ ;  and  to  beheve  that  he  is  also 
my  Father,  and  as  such  has  a  fatherly  affection  toward  me,  for  and  on  ac- 
count of  Christ,  in  whom  he  has  adopted  me  as  his  son.  In  a  word,  it  is 
to  believe :  1.  That  he  is  the  Father  of  our  Lord  Jesus  Christ.  2.  That 
he  is  a  Father  to  me  for  Christ's  sake. 

Obj.  1.  I  believe  in  God  the  Father.  Therefore,  the  Son,  and  Holy 
Ghost  are  not  God,  but  the  Father  alone.  Ans.  This  is  a  fallacy  of  com- 
position and  division ;  for  the  word  God  is  joined  with  the  Father  in  such 
a  manner  as  not  to  be  separated  from  the  Son  and  Holy  Ghost ;  a  comma 
should  be  placed  after  the  words  in  God,  in  this  manner — I  believe  in 
God,  the  Father.  This  is  proven:  1.  Because  the  name  God,  as  it  is 
here  used  in  the  creed,  signifies  essentially,  and  embraces  the  three  persons, 
which  are,  as  if  by  apposition,  placed  in  order  in  the  creed  —  I  believe  in 
God,  the  Father  ;  and  in  Jesus  Christ  his  only  begotten  Son  ;  I  believe  in 
the  Holy  Ghost.  For,  I  believe  in  the  one  true  God,  who  is  the  Father, 
the  Son,  and  the  Holy  Ghost,  yet  so  that  the  Father  is  not  the  Son,  nor 
the  Holy  Ghost  the  Son  or  the  Father.  2.  We  expressly  profess  that  we 
believe  in  the  Son,  and  Holy  Ghost,  not  less  than  in  God,  the  Father. 
And  yet  we  do  not  believe  in  any  one  else,  except  in  the  one  only  true 
God.  3.  Many  of  the  Greek  copies  read,  I  believe  in  one  God,  to  wit, 
Father,  Son,  and  Holy  Ghost.  As  we  are,  therefore,  to  believe  in  the 
Father,  because  he  is  God,  so  we  are  also  to  befieve  in  the  Son  and  Holy 
Ghost,  because  they  are  God.  The  name  of  God  is  placed  but  once  in  the 
creed,  because  God  is  only  one,  but  never  as  if  the  Father  alone  were 
called  God. 

Almighty.  To  believe  in  God  Almighty,  is  to  believe  in  such  a  God : 
1.  Who  is  able  to  accomplish  whatever  he  wills,  yea  even  those  things 
which  he  does  not  will,  if  they  are  not  contrary  to  his  nature,  as  he  might 
have  delivered  Christ  from  death,  but  he  would  not.  2.  Who  can  accom- 
plish all  things  by  his  simple  command,  and  without  any  difficulty.  3. 
Who  alone  has  power  to  do  all  things,  and  is  the  dispenser  of  that  power 


OF  THE  CREATION   OF  THE   WORLD.  141 

which  is  in  all  liis  creatures.  4.  Who  is  also  almighty  for  my  benefit,  and 
can  and  will  direct  and  make  all  things  subservient  to  my  salvation. 

Obj.  God  cannot  lie,  die,  or  undo  that  which  is  once  done.  Therefore, 
he  cannot  do  all  things.  Ans.  He  can  do  all  things  wliich  are  indicative 
of  power.  But  to  he,  to  die,  &c.,  is  no  sign  of  power,  but  of  infirmity 
or  want  of  power.  But  defects  are  in  creatures,  not  m  God.  Tlicrefore, 
they  are  contrary  to  the  nature  of  God.  Hence,  by  invertmg  the  order 
of  reasoning,  we  thus  conclude,  God  is  not  able  to  do  or  will  those  things 
which  are  indicative  of  weakness,  and  contrary  to  his  nature ;  therefore, 
he  is  almighty. 

Maker  of  Heavm  and  Earth.  To  believe  in  the  Creator,  is  to  believe  : 
1.  That  he  is  the  Creator  of  all  things.  2.  That  he  sustains  and  governs 
by  his  providence  all  things  which  he  has  created.  3.  That  he  has  also 
created  me,  and  made  me  a  vessel  of  his  mercy,  that  I  should  obtain  sal- 
vation in  Christ ;  and  that  he,  by  liis  special  providence  and  grace,  will 
lead  me  to  that  salvation  wliich  he  confers  upon  his  people.  4.  That  he 
has  created  all  other  things  for  us,  that  they  may  contribute  to  the  salva- 
tion of  the  church,  to  the  praise  of  his  glory.  In  short,  to  believe  in  the 
Creator^  is  to  believe  that  God  created  me  that  I  might  contribute  to  his 
glory,  and  that  he  created  all  other  things  that  they  might  be  subservient 
to  my  salvation.  "All  things  are  yours,  and  ye  are  Christ's,  and  Christ  is 
God's,"  as  if  he  should  say  all  things  are  created  for  us,  and  we  for  God. 
(1  Cor.  3 :  22,  23.) 

OF  THE  CREATION  OF  THE  WORLD. 

The  doctrine  which  treats  of  the  works  of  God  is  properly  placed  next 
in  order  after  the  doctrine  concerning  God,  which  is  also  the  arrangement 
in  the  creed.  There  are  five  general  works  of  God:  1.  The  work  of 
creation^  of  which  we  have  an  account  in  the  book  of  Genesis,  where  we 
are  informed  that  it  was  accomplished  in  six  days.  2.  The  work  of  ]pre- 
servation,  by  which  God  sustams  heaven  and  earth,  and  all  things  which  he 
has  created,  so  that  they  do  not  fall  into  ruin.  3.  The  work  of  gover7i- 
ment,  whereby,  through  his  great  wisdom,  he  directs  and  governs  all  things 
in  the  world.  4.  The  work  of  restitution,  by  which  he  repairs,  in  Christ, 
all  things  which  are  subject  to  corruption,  by  reason  of  the  sin  of  man. 
6.  The  work  of  perfection,  or  completing,  in  which  he  brings  all  things 
to  their  appointed  end  —  but  especially  does  he  perfectly  deliver  and  glo- 
rify his  church.  We  shall  now  speak  of  the  work  of  creation,  or  of  the 
creation  of  the  world,  in  reference  to  which  we  must  enquire  : 

I.     Did  Grod  create  the  world? 
n.     Hoiv  did  he  create  it  ? 
UI.     Wherefore,  or  for  what  end^  did  he  create  itf 

I.    Did  God  create  the  World? 

We  must  first  define  and  understand  what  is  meant  by  the  terms  here 
used.  To  create  is  to  produce  something  out  of  nothing.  The  term  ivorld 
is  used  in  the  Scriptures  in  four  difierent  significations.  It  means :  1. 
The  structure,  or  frame,  of  the  whole  universe,  comprising  heaven,  earth. 


142  OF   THE   CREATION    OF   THE   WORLD. 

and  all  things  which  are  in  them.  "  The  world  was  made  by  him."  (John 
1:  10.)  2.  Worldly  concupiscence.  3.  The  ungodly,  or  unregenerate, 
who  are  in  the  world.  (John  17 :  9.)  4.  Those  who  are  chosen  out  of 
the  world.  "  That  the  world  may  beheve  that  thou  hast  sent  me."  "  God 
80  loved  the  world."     (John  17 :  21 ;  3 :  16.) 

That  God  created  the  world,  we  know :  Firsts  from  the  testimony  of 
the  holy  Scripture,  as,  for  instance,  from  the  history  of  the  creation  as  writ- 
ten by  Moses.  Also,  from  other  passages  of  Scripture,  and  especially  the 
following :  "By  the  word  of  the  Lord  were  the  heavens  made,  and  all  the 
hosts  of  them  by  the  breath  of  his  mouth."  "  He  spake,  and  it  was  done; 
he  commanded,  and  it  stood  fast."  (Ps.  33:  6,  9.)  There  are  other 
places  also,  in  the  Psalms,  and  elsewhere,  where  the  wonderful  works  of 
God  are  more  largely  spoken  of,  and  w^here  the  principal  parts  of  the 
world,  which  God  created,  are  dwelt  upon,  in  order  that  we  may,  by  a 
proper  consideration  of  them,  be  led  to  trust  in  God.  (Ps.  104,  113, 
124,  136,  146.)  God  himself  shewed  unto  Job  his  marvellous  and  incon- 
ceivable works,  as  they  appear  in  the  heavens  and  earth,  in  connection 
with  other  things  which  he  had  created,  that  he  might  declare  his  justice, 
power,  and  providence.     (Job  38  and  39.) 

Secondly^  beside  the  testimony  of  the  Scriptures,  there  are  many  other 
arguments  which  prove  in  the  most  satisfactory  manner,  that  the  world 
was  created  by  God ;  among  which  we  may  mention  the  following :  1. 
The  origin  of  nations,  as  given  by  Moses,  shows  this,  which  account 
could  not  have  been  invented  by  him,  when  there  were  some  remembrances 
of  it  still  in  the  minds  of  many,  which,  however,  in  the  course  of  time 
became  lost.  2.  The  novelty  of  all  other  histories  as  compared  with  the 
antiquity  of  sacred  history.  3.  The  age  of  man  decreasing,  shows  that 
there  was  at  first  a  greater  strength  in  nature,  and  that  it  has  decreased 
hitherto  not  without  some  first  cause.  4.  The  certain  course  of  time  fi:om 
the  beginning  of  the  world,  down  to  the  coming  of  the  Messiah.  5.  The 
constitution  and  preservation  of  commonwealths.  6.  The  order  of  things 
in  nature,  which  must,  of  necessity,  have  been  produced  by  some  intelligent 
mind — superior  to  all  things.  7.  The  excellency  of  the  mind  of  man 
and  of  angels.  These  intelligent  beings  have  a  beginning.  They  must, 
therefore,  have  sprung  from  some  intelligent  cause.  8.  The  natural  prin- 
ciples and  notions  which  are  engraven  upon  our  hearts.  9.  The  chidings, 
or  reproofs  of  conscience  in  the  ungodly.  10.  The  ends  of  all  things 
wisely  ordered.  11.  Finally,  all  the  other  arguments  which  prove  that 
there  is  a  God,  prove  also  that  the  world  was  created  by  him. 

Thirdly,  there  are,  also,  philosophical  arguments,  which  go  to  prove 
that  the  world  was  created,  and  that  by  God,  although  they  cannot  prove 
when  it  was  created.  1.  There  is,  in  nature,  no  infinite  progress  of  causes 
and  efiects ;  otherwise,  nature  would  never  attain  its  end.  Therefore  the 
world  had  a  beginning.  2.  The  world  is  the  first  and  most  excellent  of 
all  efiects.  Therefore,  it  is  from  the  first  and  most  excellent  cause,  which 
is  God. 

But  there  are  other  questions,  as,  whether  the  world  was  created  by 
God  from  all  eternity,  or  in  time ;  that  is,  whether  it  be  an  efiect  of  equal 
perpetuity  with  nis  own  cause,  or  had  it  at  some  time  a  beginning, 
prior  to  which  it  had  no  existence?  Also,  if  there  was  a  time  when 
the  world  did  not  exist,  was  it   necessary  that  God  should  create  it  ? 


OP  THE   CREATION   OF  THE   WORLD.  143 

Also,  whether  it  shall  endure  forever ;  and  if  so,  will  it  remain  the  same, 
or  will  it  be  changed  ?  These,  and  similar  questions,  cannot  be  decided  by 
philosophy ;  and  the  reason  is  because  all  these  things  depend  upon  the 
will  of  the  first  mover,  which  is  God,  who  does  not  act  from  necessity,  but 
most  freely.  But  the  will  of  God  is  not  known  to  any  creature,  unless 
God  himself  reveal  it.  Hence  it  is  that  we  find  it  in  the  church  alone, 
whilst  heathen  philosophers  are  ignorant  of  it ;  for  they  cannot  arrive  at 
any  knowledge  of  these  things  by  reasoning  a  posteriori^  that  is,  from  a 
continued  effect  to  its  cause.  It  is  true,  indeed,  that  there  is  a  certain 
cause  of  these  effects,  but  it  does  not  follow  that  these  effects  were  produc- 
ed by  this  cause  either  at  this  or  that  time,  or  from  all  eternity,  because  a 
free  agent  may  either  act  or  suspend  his  action,  at  pleasure.  The  sum  of 
the  proof  is  this:  no  effect,  that  is  depending  upon  such  a  cause  as  acts 
freely,  or  contingently,  can  be  demonstrated  by  that  cause.  The  creation 
of  the  world  is  such  an  effect.  Therefore,  it  cannot  be  proven  by  the  will 
of  the  first  mover,  wliich  is  God,  that  it  was  either  created  from  all  eter- 
nity, or  that  it  had  its  beginning  in  time. 

Whatever  arguments  philosophers  may,  therefore,  bring  against  the 
creation  of  the  world,  it  is  easy  to  see  that  they  are  not  drawn  from  true 
philosophy,  but  from  the  imaginations  of  men,  if  the  order  of  the  genera- 
tion and  change  of  things  which  God  estabhshed  in  nature,  be  distinguished 
from  the  creation. 

Obj.  1.  It  is  absurd  (philosophers  tell  us)  to  suppose  that  God  is  idle. 
Ans.  It  is,  indeed,  absurd  to  say  that  he  who  governs  the  world  is  idle. 
And  if  it  be  further  objected  to  this,  that  he  could  not  govern  the  world 
when  as  yet  it  did  not  exist,  and  that  he  must,  therefore,  have  been  idle 
before  the  creation  of  all  things,  we  reply  by  denying  the  consequence ; 
because,  if  God  did  not,  from  everlasting,  govern  the  world,  yet  he  was 
not  idle  ;  for  he  chose  us  in  Christ  before  the  foundation  of  the  world,  and 
constructed  hell  for  wicked  and  curious  men,  who  presumptuously  endeavor 
to  pry  into  the  secret  counsels  of  the  Most  High,  as  Augustin  wittily 
answered  a  certain  African,  demanding  of  him  what  God  did  before  he 
created  the  world  ',  ''  He  made  hell,^^  said  he,  "for  curious  and  inquisitive 
men.^^ 

Obj.  2.  Every  thing  which  has  a  beginning,  has  an  end.  The  world 
has  no  end.  Therefore  it  had  no  beginning.  Ans.  The  major  is  to  be 
distinguished.  Every  thing  that  has  a  beginning  through  natural  genera- 
tion has  an  end ;  for  corruption  does  not  follow  creation,  but  the  generation 
of  one  thing  out  of  another,  by  the  order  of  nature.  And  the  power  of 
God  is  certainly  sufficient,  that  he  can  either  preserve  in  the  same  state,  or 
change,  or  reduce  to  nothing,  as  well  those  things  which  he  formed  out  of 
others,  as  those  which  he  produced  out  of  nothing. 

n.    How  DID  God  create  the  World? 

1.  God,  the  Father,  created  the  world  through  the  Son  and  Holy 
Ghost.  Of  the  Son,  it  is  said,  "All  things  were  made  by  him." 
(John  1:  3.)  Of  the  Holy  Ghost,  it  is  said,  "The  Spirit  of  the  Lord 
moved  upon  the  face  of  the  waters."  "  The  Spirit  of  God  hath  made  me." 
(Gen.  1:  2.     Job  33:  4.) 

2.  God  created  the  world  most  freely,  without  any  constraint.    There 


144  OF  THE   CREATION   OF  THE   WORLD. 

was  no  necessity  in  the  case,  but  such  as  resulted  from  the  decree  of  his 
own  will,  which,  although  it  was  eternal  and  immutable,  was,  nevertheless, 
most  free.  "For  he  spake,  and  it  was  done."  "But  our  God  is  in  the 
heavens,  he  hath  done  whatsoever  he  pleased."    (Ps.  33:  9;  115:  3.) 

3.  God  made  the  world  by  his  simple  command,  word,  and  will,  without 
any  labor,  fatigue,  or  change  of  hunself,  which  is  the  highest  form  of 
working.  There  are  five  kinds  of  operations  or  agents:  1.  There  are 
natural  agents,  which  operate  according  to  the  force  of  their  own  nature, 
without  any  intelligence  or  will ;  such  is  the  operation  of  fire,  water,  me- 
dicinal herbs,  precious  stones,  &c.,  the  action  and  operation  of  which  is 
marked  out  by  nature.  2.  We  have  other  operations,  or  agencies,  which 
although  they  are  greatly  controlled  by  nature,  are,  nevertheless,  not  with- 
out some  desire  or  will  of  their  own,  even  though  the  government  of  rea- 
son be  wanting.  Yet  the  action  of  these  agents  is  of  such  a  nature,  that 
it  is  oftentimes  forced  from  them  against  their  will,  which  may  be  said  to 
be  true  of  animals.  3.  Are  the  agencies  of  men,  who  act  according  to 
their  corrupt  desires  and  inclinations.  4.  Are  the  agencies  of  good  spirits 
whom  we  call  angels,  who  act  according  to  reason,  and  willingly,  as  men 
do,  but  who  are  free  from  corruption.  5.  The  highest  and  most  complete 
kind  of  operation  is  that  which  results  from  an  understanding  and  will  most 
pure  and  holy ;  which  is  subject  to  the  wisdom  and  counsel  of  no  one  who 
is  superior ;  which  is,  therefore,  of  all  others,  the  most  free,  wise,  and 
good,  and  which  is  truly  infinite,  such  that  all  other  things  depend  upon  it 
alone.  Such  is  the  operation  or  agency  of  God  alone.  "  He  spake,  and 
it  was  done ;  he  commanded  and  it  stood  fast."  "  God  who  quickeneth 
the  dead,  and  calleth  those  things  which  be  not  as  though  they  were." 
(Ps.  33:  6,9.     Rom.  4:  17.) 

4.  God  created  all  things  out  of  nothing.  It  was  not,  therefore,  from 
any  essence  of  Deity,  nor  from  any  pre-existing  matter  co-equal  with  him- 
self, from  which  God  created  the  heavens  and  the  earth.  For  if  all  things 
were  created  by  God,  nothing  is  excepted  but  the  Creator  himself,  so  that 
all  other  things  were  created,  not  even  excluding  the  matter  out  of  which 
they  were  formed. 

Obj.  Out  of  nothing  is  nothing.  Ans.  According  to  the  order  of  na- 
ture as  it  is  now  constituted,  it  is  true,  that  one  thing  is  generated  or  pro- 
duced from  another.  It  is  also  true  that  nothing  can  be  produced  out  of 
nothing  by  men;  but  what  is  impossible  to  man  is  possible  with  God. 
Hence,  this  proposition,  out  of  nothing  is  nothing^  is  not  true  when  applied 
to  God.  Nor  is  it  true  of  the  first  creation,  or  of  the  extraordinary  work- 
ing of  God,  but  only  of  the  order  of  nature  as  it  is  now  established.  That 
God  created  all  things  out  of  nothing,  should  contribute  to  our  comfort ; 
for  if  he  has  created  all  things  out  of  nothing,  he  is  also  able  to  preserve 
us,  and  to  restrain,  yea,  to  bring  to  naught  the  counsels  and  devices  of  the 
wicked. 

5.  God  created  all  things  most  wisely,  and  very  good,  that  is,  he  made 
every  thing  perfect  according  to  its  kind  and  degree.  "  All  things  were 
very  good."  (Gen.  1 :  31.)  Every  thing  was  created  free  from  deform- 
ity and  sin,  and  from  evil  under  every  form.  Obj.  But  death  is  evil. 
Ans.  God  did  not  create  death,  but  inflicted  it  as  a  just  punishment  upon 
the  creature,  on  account  of  sin.  Reply.  But  it  is  said,  "God  creates  evil." 
"  Shall  there  be  evil  in  a  city,  and  the  Lord  hath  not  done  it."     (Is.  45 : 


OF  THE   CREATION   OF  THE   WORLD.  145 

T.  Amos  3 :  G.)  Ans.  These  things  are  spoken  of  the  evil  of  punish- 
ment and  not  of  guilt.  God  is  the  author  of  punishment,  because  he  is 
the  judge  of  the  world;  but  he  is  not  the  author  of  sin  —  he  merely 
permits  it. 

6.  God  created  the  world,  not  suddenly,  nor  in  a  moment  of  time,  but 
in  six  days.  "  On  the  seventh  day,  God  ended  all  his  works."  (Gen.  2 : 
2.)  But  why  did  not  God  create  all  things  in  a  moment  of  time,  when  he 
had  the  power  to  do  so?  1.  Because  he  designed  that  the  creation  of 
matter  should  be  a  thing  distinct,  and  manifest  from  the  formation  of  the 
bodies  of  the  world,  which  were  made  out  of  it.  2.  Because  he  would 
show  his  power,  and  freedom,  in  producing  whatever  he  willed,  and  that 
without  any  natural  causes.  Hence,  he  gave  light  to  the  world,  made  the 
earth  fruitful,  and  caused  plants  to  grow  out  of  it,  before  the  sun  or  moon 
were  created.  3.  He  wished  to  give  an  exhibition  of  his  goodness  and 
providence  in  providing  for  his  creatures,  and  having  a  regard  for  them 
before  they  were  born;  to  do  this,  he  brings  animals  upon  the  earth, 
already  clothed  with  plants  and  pasture,  and  introduces  man  into  the  world 
which  he  had  most  richly  furnished  with  every  thing  necessary  to  meet  his 
wants,  and  to  administer  to  his  comfort.  4.  God  created  all  things  succes- 
sively, that  we  might  not  sit  in  idleness,  but  might  have  an  opportunity  of 
considermg  his  works,  and  thus  discerning  his  wisdom,  goodness,  and 
power. 

7.  Lastly,  God  created  the  world,  not  eternally,  but  at  a  certain  and  defr- 
nite  time  ;  and,  therefore,  in  the  beginning  of  time.  "  In  the  beginning, 
God  created  the  heavens  and  earth."  (Gen.  1 :  1.)  According  to  the 
common  reckoning,  it  is  now,  counting  from  this  1616  of  Christ,  5534 
years  since  the  creation  of  the  world.  For,  from  the  creation  of  the 
world  to  the  birth  of  Christ, 

CMelancthon's  calculation         1  T  3,9631 

A         .►      ^      Luther's  calculation  1  ^,  3,960 

According  to     ^he  calculation  of  Geneva      \'^'''  ^''\  3;943  U'^'^- 

I^The  calculation  of  Beroaidus  J  (^3,929  J 

The  world  has,  therefore,  existed, 

fMelancthon,  ^  5,5791 

.         J.      ^       Luther,  I  5,576  1 

According  to  ^  rj.^^^^  '^^  ^^^^^^^    ^  5;^^^  ^  years. 

l^  Beroaidus,  J  6,545  J 

These  calculations  harmonize  sufficiently  with  each  other  in  the  larger 
numbers,  although  some  years  are  either  added  or  wanting  in  the  smaller 
numbers.  According  to  these  four  calculations,  made  by  the  most  learned 
men  of  our  times,  it  will  appear,  by  comparing  them  together,  that  the 
world  was  created  by  God  at  least  not  much  over  5,559  or  5,579  years. 
The  world,  therefore,  was  not  created  from  everlasting,  but  had  a  be- 
ginning. 

m.    For  what  eto  did  God  create  the  World? 

The  ends  for  which  God  created  the  world  are,  some  general,  and  others 
special  and  subordinate. 
10 


146  THE    PROVIDENCE   OP  GOD. 

1.  The  chief  and  ultimate  end  for  which  all  things  were  created,  espe- 
cially angels  and  men,  is  the  glory  and  praise  of  God.  "  The  Lord  hath 
made  all  things  for  himself."  "  Bless  the  Lord,  all  his  works."  "For 
of  him,  and  through  him,  and  to  him,  are  all  things."  (Prov.  16 :  4.  Ps. 
103  :  22.     Rom.  11 :  36.) 

2.  The  manifestation,  knowledge,  and  contemplation  of  the  divine  wis- 
dom, power  and  goodness  displayed  in  the  creation  of  things.  For,  if  God 
would  be  praised,  it  was  necessary  that  he  should  create  rational  intelli- 
gences, capable  of  knowing  him ;  and  that,  knowing  him,  they  might  praise 
and  honor  him.  It  was,  also,  necessary  that  he  should  create  things  desti- 
tute of  reason,  that  they  might  furnish  matter  for  praise.  "  The  heavens 
declare  the  glory  of  God,  and  the  firmament  sheweth  his  handy  works." 
(Ps.  19:  1.) 

3.  The  government  of  the  world.  God  created  the  world,  that  he  might 
by  his  providence  always  govern,  rule,  and  preserve  it,  and  so  continually 
shew  forth  his  wonderful  works,  which  he  hath  performed  from  the  begin- 
ning of  the  world,  and  which  he  now  performs,  or  will  hereafter  perform; 
but  especially  that  he  might  govern  the  church,  composed  of  angels  and 
men.  This  end  is  subservient  to  the  second.  "  Lift  up  your  eyes  on  high 
and  behold  who  hath  created  these  things."     (Is.  40 :  26.) 

4.  That  he  might  gather  to  himself,  from  the  human  race,  an  everlasting 
church,  which  might  know  and  praise  him  as  the  Creator. 

5.  That  all  things  might  contribute  to  the  happiness,  comfort  and  sal- 
vation of  men,  and  especially  the  elect,  and  that  they  may  be  to  them, 
each  in  its  own  particular  sphere,  as  ministers  and  instruments  through 
which  God  may  be  praised  by  them,  whilst  bestowing  his  blessings  upon 
them.  "  Subdue  the  earth,  and  have  dominion  over  the  fish  of  the  sea, 
and  over  the  fowls  of  the  air,  and  over  every  hving  thing  that  moveth 
upon  the  earth."  "  Thou  madest  him  to  have  dominion  over  the  works  of 
thy  hand;  thou  hast  put  all  things  under  his  feet."  "Whether  the  world, 
or  Hfe,  or  death,  or  things  present,  or  things  to  come,  all  are  yours." 
(Gen.  1:  28.  Ps.  8:  6.  1  Cor.  3:  22.)  God,  therefore,  created  man, 
for  himself;  and  all  other  things  for  man,  that  they  might  serve  him,  and 
through  him  might  serve  God.  Hence,  when  we  make  creatures  occupy 
the  place  which  belongs  to  God,  we  thrust  ourselves  out  of  the  place  which 
God  has  assigned  unto  us. 

The  use  of  the  doctrine  of  the  creation  of  the  world  is:  1.  That  all  the 
glory  thereof  may  be  attributed  to  God,  an^  that  his  wisdom,  power,  and 
goodness,  may  be  known  and  acknowledged  from  the  works  of  creation.  2. 
That  we  may  withdraw  our  confidence  from  all  created  things,  and  place 
our  trust  in  God  alone,  the  author  and  giver  of  salvation. 


TENTH  LORD'S  DAY, 

Question  27.    What  dost  thou  mean  by  the  providence  of  God  ? 

Answer.  The  Almighty  and  everywhere  present  power  of  God  ;  whereby,  as  it 
were  by  his  hand,  he  upholds  and  governs  heaven,  earth,  and  all  creatures  ;  so  that 
herbs  and  grass,  rain  and  drought,  fruitful  and  barren  years,  meat  and  drink,  health 


THE    PROVIDENCE    OF   GOD.  147 

and  sickness,  riches  and  poverty,  yea  all  things  come  not  by  chance,  but  by  his  fath- 
erly hand. 

EXPOSITION. 

Intimately  connected  with  the  doctrine  of  the  creation  of  the  world,  is 
the  subject  of  the  providence  of  God,  which  is  nothing  else  than  a  contin- 
uation of  the  creation ;  because  the  government  of  the  world  is  the  pres- 
ervation of  the  things  created  by  God.  We  arc  not  to  imagine,  therefore, 
that  the  creation  of  the  world  is  Kke  the  building  of  a  ship,  wliich  the 
architect  as  soon  as  it  is  completed,  commits  to  the  government  of  some  pi- 
lot ;  but  we  must  hold  this  as  a  most  certain  truth,  that  as  nothing  could 
ever  have  existed  except  by  the  creating  power  of  God ;  so  it  is  impossi- 
ble that  any  thing  should  exist,  even  for  a  moment,  without  his  government 
and  preservation.  It  is  for  this  reason  that  the  scriptures  often  join  the 
preservation  and  continual  administration  of  all  things  with  their  creation. 
Hence  we  cannot  have  a  full  and  correct  knowledge  of  the  creation  unless 
we,  at  the  same  time,  embrace  the  doctrine  of  divine  providence,  concern- 
ing which  we  must  inquire  particularly. 

I.  Is  there  any  p'ovidence  of  God? 
n.   What  is  it? 
m.   What  does  it  profit  us  f 

The  first  and  second  of  these  propositions  are  considered  under  this  ques- 
tion ;  the  third  will  be  considered  when  we  come  to  treat  the  twenty-eighth 
question  of  the  Catechism 

I.   Is  THERE  ANY  PROVIDENCE  OF  GOD  ? 

There  are  three  opinions  entertained  by  philosophers  respecting  the  prov- 
idence of  God :  1.  The  Epicureans  deny  that  there  is  any  providence  res- 
pecting the  afikirs  of  mortals,  or  those  things  which  are,  and  are  done  in 
the  lower  parts  of  the  world.  2.  The  Stoics  have  devised  and  substituted 
for  divine  providence,  an  absolute  necessity  of  all  things  and  changes  exis- 
ting in  the  very  nature  of  things,  to  wliich  every  thing  is  subject,  including 
even  God  himself.  This  necessit7  they  call  fate  or  destiny.  3.  The  Pe- 
ripatetics suppose  that  God  does  indeed  behold  and  know  all  things,  but 
does  not  direct  and  govern  them,  but  only  excites  or  keeps  up  the  celestial 
motions,  and  through  them  sends  down,  by  way  of  influence,  some  power  or 
virtue  into  the  lower  parts  of  nature,  whilst  the  operations  and  motions  so 
excited  are  depending  entirely  upon  matter  and  the  will  of  man. 

In  opposition  to  these  errors  the  church  teaches  according  to  the  word 
of  God,  that  nothing  exists,  or  comes  to  pass  in  the  whole  world,  unless  by 
the  certain  and  definite,  but  nevertheless  most  free  and  good  counsel  of 
God. 

There  are  two  kinds  of  proofs  by  which  we  may  establish  the  doctrine 
cff  the  providence  of  God :  these  are  testimonies  from  scripture,  and  the 
force  of  arguments. 

The  testimony  which  the  scriptures  furnish  in  support  of  this  doctrine  is 
contained  in  such  passages  as  the  following :  "  He  giveth  to  all  life,  and 
breath,  and  all  things."     "  In  him  we  live,  and  move,  and  have  our  being." 


148  THE   PROVIDENCE   OF   GOD. 

"  Are  not  two  sparrows  sold  for  a  farthing  ?  and  one  of  them  shall  not  fall 
to  the  ground  without  your  Father.  But  the  very  hairs  of  your  head  are 
numbered.''  "  God  worketh  all  things  after  the  counsel  of  his  own  will." 
(Acts  IT  .•  25,  28.  Matt.  10:  29,  30.  Eph.  1:  11.)  There  are  also 
many  similar  testimonies  of  scripture  which  prove  the  general  and  partic- 
ular pro\idence  of  God ;  for  there  is  scarcely  any  doctrine  more  frequently 
and  diligently  inculcated  than  that  of  di\ine  providence.  As  a  single 
instance,  God  reasons  in  the  book  of  Jeremiah,  27 :  5,  6,  from  the  general 
to  the  particular:  that  is  from  the  thing  itself  to  the  example.  "  I  have 
made  the  earth,  the  man  and  the  beasts  that  are  upon  the  ground,  and  have 
given  it  unto  whom  it  seemeth  meet  unto  me."  And  he  immediately  adds 
the  particular,  "now  have  I  given  all  these  lands  into  the  hands  of  Nebu- 
chadnezzar, the  king  of  Babylon,  my  servant." 

The  arguments  which  establish  a  divine  providence  are  of  two  kinds. 
Some  are  a  posteriori^  which  include  such  as  are  drawn  from  the  effects  or 
works  of  God :  others  are  a  priori,  that  is  such  as  are  drawn  from  the  na- 
ture and  attributes  of  God.  Both  may  be  clearly  demonstrated,  and  are 
common  to  philosophy  and  theology,  unless  that  the  attributes  and  works 
of  God  are  better  and  more  fully  understood  by  the  church  than  by  philos- 
ophy. The  arguments,  however,  which  are  drawn  from  the  divine  works 
are  more  obvious ;  for  it  is  through  the  arguments  a  posteriori  that  we 
arrive  at  and  obtain  a  knowledge  of  those  which  are  a  priori. 

Arguments  in  proof  of  the  Providence  of  God,  dratvn  from  Ms  works, 

1.  Order  cannot  proceed  from  a  brutish  or  irrational  cause  :  for  where 
there  is  order,  there  must  also  be  some  one  that  orders  and  directs.  In 
the  nature  of  things  there  is  order ;  there  is  a  most  judicious  arrangement 
of  every  part  of  nature,  and  a  succession  of  changes  and  seasons,  contrib- 
uting to  the  preservation  and  continuation  of  the  whole.  Therefore,  this 
order  exists,  and  is  preserved  by  some  intelligent  mind  ;  and  seeing  that  it 
is  most  wisely  constituted,  there  is  a  necessity  that  he  who  has  thus  arranged 
all  things,  and  who  governs  them  by  his  providence,  must  be  most  wisej. 
"  He  telleth  the  number  of  the  stars ;  he  calleth  them  all  by  name."  (Ps. 
14T:  4. 

2.  Man,  who  is  as  it  were  a  little  world,  is  ruled  by  a  mind  and  imder- 
standing ;  much  more,  therefore,  is  the  world  governed  by  divine  provi- 
dence.    "  He  who  planted  the  ear,  shall  he  not  hear."     (Ps.  94  :  9. 

3.  The  natural  law,  the  knowledge  of  general  principles  natural  to  men, 
the  difference  between  things  honest  and  base,  engraven  upon  our  hearts, 
teach  that  there  is  a  providence  :  for  he  who  has  engraven  upon  the  heart 
of  man  a  rule  or  law,  for  the  regulation  of  the  life,  has  a  regard  to  the 
actions  of  men.  God  now  has  engi-aven  such  a  rule  upon  the  heart  of  man, 
and  desires  us  to  live  in  conformity  thereto.  Therefore  he  must  also  govern  the 
lives,  actions  and  events  of  his  creatures.  "  The  Gentiles  show  the  work 
of  the  law  written  in  their  hearts,"  &c.  (Rom.  2 :  15.)  Plautus  says, 
"  There  is  verily  a  God,  who  sees  and  hears  what  we  do ;"  and  Homer  says, 
"  God  hath  an  upright  eye." 

4.  The  reproofs  of  conscience,  which  follow  the  commission  of  sin  on  the 
part  of  the  wicked,  prove  that  there  must  be  a  God  who  knows  the  secrets 
of  men,  punishes  their  sins,  avenges  himself  upon  their  wickedness,  and 


THE    PROVTDENCB   OF   GOD.  149 

who  causes  such  inward  fears  and  forebodings  to  arise  in  the  mind.  "  Their 
conscience  at  the  same  time  bearing  witness,  and  their  thoughts,  the  mean- 
while accusing  or  else  excusing  one  another.^'  "  For  fhe  wrath  of  God  is 
revealed  from  heaven  against  all  ungodliness  and  unrighteousness  of  men." 
(Rom.  2  :  15  ;  1 :  18.) 

5.  The  rewards  and  punishments  which  follow  the  actions  of  men,  testify 
that  there  must  be  some  executioner  of  the  laws  of  nature.  There  are 
more  pleasant  and  favorable  events  accompanying  the  lives  of  those  who 
live  in  moderation,  even  though  they  be  without  the  church,  than  is  the  case 
with  those  who  Hve  in  profligacy  and  sensual  indulgence  ;  for  atrocious 
Crimes  are  generally  followed  with  severe  punishment.  Therefore  there 
must  be  some  judge  who  notices  the  actions  of  men,  and  rewards  them 
accordingly.  "  The  righteous  shall  rejoice  when  he  seeth  the  vengeance  ; 
he  shall  wash  his  feet  in  the  blood  of  the  wicked ;  so  that  a  man  shall  say, 
Verily  there  is  a  reward  for  the  righteous :  verily  he  is  a  God  that  judgeth 
in  the  earth."  "  He  that  chasteneth  the  heathen  shall  not  he  correct." 
(Ps.  58 :  10, 11 ;  94:10. 

6.  A  great  part  of  the  providence  of  God  consists  in  the  estabhshment, 
preservation  and  transfer  of  kingdoms  and  empires.  These  thmgs,  how- 
ever, could  not  take  place  if  there  were  no  God.  "  By  me  kings  reign 
and  princes  decree  justice."  "  That  the  hving  may  know  that  the  Most 
High  ruleth  in  the  kingdoms  of  men,  and  giveth  it  to  whomsoever  he  will." 
(Prov.  8  :  15.  Dan.  4  :  25.)  Cicero  says  :  "  Commonwealths  are  gov- 
erned far  more  by  the  aid  and  power  of  God,  than  by  the  reason  and  coun- 
sel of  men."  There  is  always  a  greater  number  of  the  wicked  than  of  the 
good,  and  more  who  wish  the  authority  of  the  law  subverted  than  main- 
tained. Yet  civil  order  is  preserved;  and  republics  and  kingdoms  are 
perpetuated.  Therefore  there  must  be  some  one  greater  than  all  devils, 
tyrants  and  wicked  men,  who  always  preserves  this  order  against  their  rage. 

7.  The  excellent  virtues,  exploits  and  success  of  heroes  surpassing  the 
ordinary  capacity  of  man,  the  singular  gifts  and  excellency  of  artificers 
which  God  has  conferred  upon  certain  individuals,  for  the  general  good  and 
for  the  preservation  of  human  society,  &c.,  testify  that  there  is  a  God  who 
has  a  care  for  the  human  race.  For  these  are  things  which  are  far  greater 
than  any  that  can  proceed  from  that  which  is  merely  sensual ;  and  possess 
too  great  an  excellence  to  be  merely  the  acquirements  of  human  industry. 
There  is,  therefore,  a  God  who,  when  he  wishes  to  accompHsh  great  things 
for  the  safety  of  the  human  race,  raises  up  men  endowed  with  heroic  virtues, 
inventors  of  arts  and  counsels  ;  and  princes  that  are  brave,  good  and  pru- 
dent ;  and  other  instruments  adapted  to  the  accomplishment  of  his  purposes. 
And  when  he  wishes  to  punish  men  for  their  sins,  he  takes  away  the  same 
instrument  which  he  raised  up  for  their  safety.  "  The  Lord  stirred  up  the 
spirit  of  Cyrus."  "  The  Lord  doth  take  away  the  mighty  man  and  the 
man  of  war,  the  judge  and  the  prophet."  "He  giveth  wisdom  to  the 
wise,"  &c.     (Ezra  1:1.     Is.  3  :  2.     Dan.  2 :  21.) 

8.  A  providence  may  be  inferred  from  prophecy  and  the  prediction 
of  events.  He  is  God  who  can  declare  to  men  things  that  are  yet  future, 
and  who  cannot  be  deceived  in  his  predictions.  Therefore  he  does  not  only 
foresee  future  events,  but  also  directs  them  that  they  come  to  pass,  either 
by  his  effecting  or  permitting  them :  so  that  he  has  a  regard  for  human 
dOfairs,  and  governs  the  world  by  his  providence.     "  Hath  he  spoken,  and 


150  THE    PROVIDENCE   OF   GOD. 

shall  he  not  make  it  good."     (Num.  23  :  19.)     Cicero  says,  "  They  are 
no  gods  that  do  not  declare  things  to  come." 

9.  All  things  in  the  world  are  directed  to  certain  ends  and  constantly 
tend  to  these  ends.  Therefore,  there  is  some  being  most  wise  and  power- 
ful, who  constantly  directs  all  things  by  his  providence,  and  brings  each 
one  to  its  appointed  end.  "  Man  liveth  not  by  bread  alone,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of  God.     (Deut.  8:3.) 

Arguments  drawn  from  the  nature  and  attnhutes  of  God. 

1.  There  is  a  God.  Therefore  there  is  a  providence.  This  is  as  truly 
said  as  to  say,  no  God,  no  providence  :  for  to  suppose  a  God  who  does  not 
rule  the  world,  is  to  deny  God.  Yea,  to  suppose  God  to  exist  and  not  to 
govern  the  world,  is  in  direct  opposition  to  his  nature  ;  for  the  world  can 
no  more  exist  without  God  than  it  could  be  created  without  him. 

2.  God  is  so  powerful  that  it  is  not  possible  that  anything  can  be  done 
which  he  does  not  simply  wish ;  neither  can  it  be  done  in  a  manner  differ- 
ent from  what  he  desires  ;  but  whatever  is  done  must  necessarily  be  done 
according  to  his  will  and  direction.  Therefore  those  things  which  are  daily 
done,  are  accomplished  according  to  the  will  of  Almighty  God,  and  so  by 
his  providence. 

3.  It  belongs  to  a  wise  governor  not  to  permit  any  thing  to  be  done  in 
his  kingdom  without  his  will  and  certain  counsel.  God  is  most  wise  and  can 
be  present  with  all  things.  Therefore  nothing  is  done  in  the  world  without 
his  providence. 

4.  God  is  most  just,  and  at  the  same  time  the  judge  of  the  world. 
Therefore,  he  himself  bestows  rewards  upon  the  good,  and  inflicts  punish- 
ment upon  the  wicked. 

6.  God  is  most  good ;  but  he  who  is  most  good  is  also  most  communica- 
ble. Therefore,  as  God  created  the  world  from  his  infinite  goodness,  that 
he  might  communicate  himself  to  it,  so  in  like  manner  he  preserves,  admin- 
isters and  governs  the  world  which  he  created  by  the  same  goodness. 

6.  The  ends  of  all  things  are  good,  and  ordained  of  God.  Therefore 
the  means  also,  which  are  necessary  for  the  attainment  of  these  ends,  are 
appointed  by  God  from  everlasting, either  absolutely  or  according  to  some- 
thing else. 

7.  God  is  the  first  cause  of  all  things.  Therefore  all  second  causes  are 
dependent  upon  him. 

8.  An  unchangeable  foreknowledge  depends  on  an  immutable  cause. 
God  foreknows  all  things  unchangeably  from  everlasting.  Therefore  he 
foreknows  from  an  immutable  cause,  which  is  his  eternal  counsel  and  decree. 
The  sum  of  all  is  this :  God  is  almighty,  most  wise,  just  and  good :  there- 
fore he  ordained  and  created  notliing  without  some  special  end  and  pm'pose  ; 
neither  does  he  cease  to  guide  and  direct  his  works  to  the  ends  for  which 
he  hath  ordained  them ;  nor  does  he  suffer  those  things  to  be  accompHshed  by 
chance,  which  he  made  and  ordained  for  the  manifestation  of  his  own  glory. 
"  These  things  hast  thou  done,  and  I  kept  silence  ;  thou  thoughtest  that  I 
was  altogether  such  a  one  as  thyself,"  &c.  "  Hath  God  forgotten  to  be 
gracious?"  "My  counsel  shall  stand,  and  I  will  do  all  my  pleasure." 
(Ps.  50 :  21 ;  77  :  9.     Is.  46  :  10.) 


% 


THE    PROVIDENCE   OF   GOD.  161 

n.    What  is  the  providence  of  God? 

Foreknowledge,  providence  and  predestination  differ  from  each  other. 
By  foreknoivledye  we  understand  the  knowledge  of  God,  by  which  he  fore- 
knew, from  all  eternity,  not  only  what  he  himself  would  do,  but  also  what 
others  would  do  by  liis  permission,  viz :  that  they  would  sin.  Providence 
and  predestination,  although  they  include  only  those  things  which  God  him- 
self will  do,  yet  they  differ  in  this,  that  providence  extends  to  all  the  things 
and  works  of  God,  whilst  predestmation  properly  has  respect  only  to 
rational  creatures.  Predestination  is  therefore  the  most  wise,  eternal  and 
immutable  decree  of  God,  by  which  he  appointed  and  destined  every  man. 
before  he  was  created,  to  his  certain  use  and  end,  as  will  hereafter  be  more 
clearly  shown.  But  providence  is  the  eternal,  most  free,  immutable,  tvise, 
just  and  good  counsel  of  God,  according  to  which  he  effects  all  good  things 
in  his  creatures  ;  permits  also  evil  things  to  he  done,  and  directs  all,  both 
good  and  evil,  to  his  own  glory  and  the  salvation  of  his  people. 

Explanation  and  confirmation  of  this  definition. 

Counsel.  Divine  providence  is  called  in  the  Scriptures  the  counsel  of 
God.  "  The  counsel  of  the  Lord  standeth  for  ever."  "  My  counsel  shall 
stand."  *'God  willing  to  show  the  immutabihty  of  his  counsel."  (Ps. 
32:  11.  Is.  46:  10.  Heb.  6:  17.  Also  Is.  14:  26;  19:  17;  28:  29. 
Jer.  32  :  19,  &c.)  From  these  declarations  it  is  evident  that  by  the  term 
providence  we  are  to  understand  not  only  the  knowledge  of  things  present 
and  future,  but  also  the  decree  or  will  and  effectual  working  of  God ;  for 
the  term  counsel  comprehends  an  understanding  or  foreknowledge  of  thmgs 
which  are  to  be  done,  or  which  are  yet  future,  with  the  causes  on  account 
of  which  they  are  or  are  not  to  be  done  ;  and  also  a  will  determining  some- 
thing from  certain  causes.  Pro\idence  therefore,  is  not  the  bare  fore-sight 
or  fore-knowledge  of  God,  but  it  also  includes  the  will  of  God,  just  as 
ffl'^ovoja  which  we  translate  providence,  signifies  with  the  Greeks,  both  a 
knowledge  and  care  of  things. 

Eternal.  Because,  as  there  can  be  no  ignorance  nor  increase  of  knowl- 
edge, nor  any  change  of  will  in  God,  there  is  a  necessity  that  he  must  have 
known  and  decreed  all  things  from  everlasting.  "  The  Lord  possessed  me 
in  the  beginning  of  his  ways."  "  Declaring  the  end  from  the  beginning, 
and  from  ancient  times  the  things  that  are  not  yet  done."  "  He  hath  cho- 
sen us  in  Christ  before  the  foundation  of  the  world."  "  We  speak  the 
wisdom  of  God,  which  he  hath  ordained  before  the  world."  (Prov.  8  :  22. 
Is.  46 :  10.     Eph.  1:4.     1  Cor.  2:7.) 

Most  free.  Because  he  has  so  decreed  from  everlasting,  as  was  pleasing 
to  himself,  according  to  his  immense  wisdom  and  goodness ;  when  he  had 
fuU  power  to  have  arranged  his  counsel  otherwise,  or  even  to  have  omitted 
it,  or  to  have  accomphshed  things  differently  from  what  he  determined  to 
do  by  his  counsel.  "  He  hath  done  whatsoever  he  pleased."  "  As  the 
clay  is  in  the  potter's  hands,  so  are  ye  in  my  hands."     (Ps.  115 :  3.     Jer. 

Unchangeable.  Because  neither  error  nor  change  can  occur  with  God  ; 
but  what  he  has  once  decreed  from  everlasting,  that  being  most  good  and 
just  he  wills  everlastingly,  and  at  length  brings  to  pass.    "  I  am  the  Lord, 


152  THE  PKOVTDENCE   OF   GOD. 

I  change  not."  "  The  strength  of  Israel  Tvill  not  lie  nor  repent."  (MaL 
8:6.  1  Sam.  15 :  29.  Also  Num.  23 :  19.  Job  23 :  13.  Ps.  83 ;  11, 
Prov.  19:21.) 

Most  ivise.  This  is  evident  from  the  wonderful  course  of  events,  and 
tjiings  in  the  world.  "  With  him  is  strength  and  wisdom."  "  0  the  depth 
of  the  riches,  both  of  the  wisdom  and  knowledge  of  God."  (Job  12  ;  16. 
Rom.  11 :  33.  Also  1  Sam.  16 :  7.  1  Kings  8 :  39.  Job  36 :  23.  Pa, 
33  :  15  ;  119  :  2-6,  &c.) 

Most  just ;  because  the  will  of  God  is  the  fountain  and  pattern  of  jus- 
tice. "  There  is  no  iniquity  with  the  Lord  our  God,  nor  respect  of  persons." 
(2  Chron.  19 :  7.  Also  Neh.  9 :  33.  Job  9:2.  Ps.  36 :  7 ;  119 :  137. 
Dan.  9 :  7,  14.) 

According  to  ivMch  he  effects  all  good  things.  This  is  added  that  we 
may  know  that  the  counsel  of  God  is  not  inactive,  but  efficacious,  as  Christ 
declared,  "  My  Father  worketh  hitherto,  and  I  work."     (John  5  :  17.) 

The  working  of  God  is  two-fold  —  general  and  special.  The  general 
^^orking  of  God  is  that  by  which  he  sustains  and  governs  all  things,  espe- 
cially the  human  race.  The  special  is  that  by  which  he,  in  this  life,  com- 
mences the  salvation  of  his  people,  and  perfects  it  in  the  hfe  to  come.  It 
is  said  in  reference  to  both,  "  God  is  the  Saviour  of  all  men,  especially  of 
those  that  believe."  "  As  many  as  are  led  by  the  Spuit  of  God,  they  are 
liie  Sons  of  God."  "  The  eyes  of  the  Lord  are  upon  the  righteous,"  &c. 
(1  Tim.  4 :  10.  Rom.  8 :  14.  Ps.  34 :  15.)  God  works  in  both  ways, 
^ther  immediately  or  mediately.  He  works  immediately  when  he  does 
what  he  wills  independent  of  means,  or  in  a  manner  different  from  the  order 
which  he  has  established  in  nature  ;  as  when  he  supports  life  in  a  miracu- 
lous manner.  He  works  immediately  when  he  produces  through  creatures, 
or  second  cause,  those  effects  for  which  they  are  adapted  according  to  the 
established  order  of  nature,  and  for  which  they  were  made,  as  when  he 
gflistains  us  by  food  and  heals  us  of  disease  by  medicine.  "  Let  them  take 
a  lump  of  figs  and  lay  it  for  a  plaster  upon  the  bile,  and  he  shall  recover." 
(Is.  38  :  21.)  It  is  in  this  way  that  God  reveals  himself  and  his  will  unto 
us  through  the  Scriptures  as  read  and  preached.  "  They  have  Moses  and 
tjie  prophets,  let  them  hear  them."     (Luke  16 :  29.) 

This  mediate  operation  or  working  of  God  is  effected  sometimes  through 
good  instruments,  including  such  as  are  natural  as  well  as  voluntary ;  and 
sometimes  through  such  instruments  as  are  evil  and  sinful ;  yet  in  such  a 
XVay  that  what  God  effects  in  and  through  them,  is  always  most  holy,  just 
and  good :  for  the  goodness  of  the  works  of  God  does  not  depend  upon  the 
instruments,  but  upon  his  bounty,  wisdom  and  righteousness.  That  God 
works  through  good  instruments,  is  generally  admitted  by  the  godly.  There 
is,  however,  a  diversity  of  sentiment  as  it  respects  instruments  that  are  evil 
and  wicked.  But  if  we  would  not  deny  that  the  trials  and  chastisements 
of  the  righteous,  as  well  as  the  punishments  of  the  wicked,  which  are  accom- 
plished through  the  wicked,  are  just  and  proceed  from  the  will  and  power 
of  God ;  and  unless  we  also  deny  that  the  virtues  and  actions  of  the 
wicked  which  have  contributed  to  the  well-being  of  the  human  race,  are  the 
gifts  of  God ;  we  must  admit  that  God  does  also  execute  his  just  and  holy 
judgments  and  works  by  instiniments  that  are  evil  and  sinful.  It  was  thus 
that  he  sent  Joseph  into  Egypt,  through  his  wicked  brothers  and  the  Mid- 
ianites,  blessed  Israel  through  the  false  prophet  Balaam,  tempted  the  people 


THE    PROVIDENCE   OF   GOD.  153 

through  false  prophets,  vexed  Saul  through  Satan,  punished  David  through 
Absalom  and  the  blasphemies  of  Shemei,  chastised  Solomon  by  the  sedition 
of  Jeroboam,  tried  Job  by  Satan,  carried  Judah  and  Jerusalem  into  cap- 
tivity by  the  hands  of  Nebuchadnezzar,  &c. 

He  effects  all  good  things.  This  he  does  in  such  a  manner  that  no  crea- 
ture, gi-eat  or  small,  can  either  exist,  or  move,  or  do,  or  suifer  anything 
without  his  will  and  counsel :  for  by  things  that  are  good,  we  are  to  under- 
stand the  quantities,  qualities  and  motions  of  things,  as  well  as  their  sub- 
stance, because  all  things  have  been  created  by  God ;  and  are,  therefore, 
necessarily  included  in  his  providence. 

Permits  evil  things  also  to  he  done.  Evil  is  two-fold  —  the  evil  of 
guilt,  which  is  all  sin,  and  the  e\il  of  punishment,  which  includes  every 
affiction,  destruction  or  vexation  which  God  inflicts  upon  his  rational  crea- 
tures on  account  of  sin.  We  have  an  example  of  evil  under  both  of  its 
forms  in  Jer.  18 :  8.  "If  that  nation  against  whom  I  have  pronounced 
turn  from  their  evil,  I  will  repent  of  the  e\il  I  thought  to  do  unto  them." 

The  evil  of  punishment  is  from  God,  the  author  and  executioner  thereof, 
not  only  in  as  far  as  it  is  a  certain  action  or  motion,  but  also  in  as  far  as  it 
is  the  destruction  or  afiliction  of  the  wicked.  This  is  proven,  1.  Because 
God  is  the  chief  and  efficient  cause  of  every  thing  that  is  good.  Every 
punishment  now  has  the  nature  of  moral  good,  because  it  is  the  declaration 
and  execution  of  divine  justice.  Therefore  God  is  the  author  of  punish- 
ment. 2.  God  is  the  judge  of  the  world,  and  the  vindicator  of  his  own 
glory,  and  desires  to  be  acknowledged  as  such.  Therefore  he  is  the  author 
of  rewards  and  punishments.  3.  Because  the  Scriptures  every  where,  with 
one  voice,  refer  the  punishments  of  the  wicked,  as  well  as  the  chastisements, 
trials  and  martyrdoms  of  the  saints,  to  the  efficacious  will  of  God.  "  I, 
the  Lord  make  peace  and  create  evil."  "  Shall  there  be  evil  (that  of  pun- 
ishment) in  the  city,  and  the  Lord  hath  not  done  it."  "  Rather  fear  him 
who  is  able  to  destroy  both  soul  and  body  in  hell."  (Is.  45 ;  7.  Amos 
a:  6.     Matt.  10:  28.) 

The  evils  of  guilt  as  far  as  they  are  such,  that  is,  sins,  have  not  the 
nature  of  that  which  is  good.  Hence  God  does  not  will  them,  neither 
does  he  tempt  men  to  perform  them,  nor  does  he  effect  them  or  contribute 
thereto ;  but  he  permits  devils  and  men  to  do  them,  or  does  not  prohibit 
them  from  committing  them  when  he  has  the  power  to  do  so.  Therefore 
these  things  do  indeed  also  fall  under  the  providence  of  God,  but  not  as  if 
they  were  done  by  him,  but  only  permitted.  The  word  pennit  is  therefore 
not  to  be  rejected,  seeing  that  it  is  sometimes  used  in  the  scriptures. 
"  Therefore  suffered  I  thee  not  to  touch  her."  "  But  God  suffered  him 
not  to  touch  me."  "  He  siffered  no  man  to  do  them  wrong."  "  WTio  in 
times  past  suffered  all  nations  to  walk  in  their  own  way."  (Gen.  20 :  6  ; 
31 :  7.  Ps.  105  :  14.  Acts  14 :  16.)  But  we  must  have  a  correct  un- 
derstanding of  the  word  lest  we  detract  from  God  a  considerable  portion  of 
the  government  of  the  world,  and  of  human  affau'S.  For  this  permission  is 
not  an  indifferent  contemplation  or  suspension  of  the  providence  and  working 
of  God  as  it  respects  the  actions  of  the  wicked,  by  which  it  comes  to  pass 
that  these  actions  do  not  depend  so  much  upon  some  first  cause,  as  upon  the 
will  of  the  creatures  acting ;  but  it  is  a  withdrawal  of  divine  grace  by 
which  God  (wliilst  he  accomphshes  the  decrees  of  his  will  through  rational 
creatures)  either  does  not  make  known  to  the  creature  acting  what  he 


154  '  THE    PROVIDENCE   OF   GOD. 

himself  wishes  to  be  done,  or  he  does  not  incline  the  will  of  the  creature  to 
render  obedience,  and  to  perform  what  is  agreeable  to  his  will.  Yet  he, 
nevertheless,  in  the  meanwhile,  controls  and  influences  the  creature  so 
deserted  and  sinning  as  to  accompUsh  what  he  has  purposed. 

He  directs  all  things^  both  good  and  evil.  All  things,  including  those 
that  are  past  from  the  creation  of  the  world  —  those  that  are  present,  and 
those  that  are  to  come,  even  to  all  eternity.  "  Kemember  the  former  thmgs 
of  old :  for  I  am  God,  and  there  is  none  else :  I  am  God  and  there  is  none 
Hke  me."     (Is.  46  :  9,  10.) 

To  his  own  glory :  that  is,  to  the  acknowledgement  of  his  divine  justice, 
power,  wisdom,  mercy  and  goodness. 

And  to  the  salvation  of  his  people :  that  is,  to  the  life,  joy,  righteous- 
ness, glory  and  eternal  happinesss  of  the  church.  To  these  ends,  viz :  to 
the  glory  of  God  and  the  salvation  of  the  church,  all  the  works  and  coun- 
sels of  God  ought,  without  controversy,  to  be  referred,  because  all  of  them 
give  evidence  of  the  glory  of  God,  and  of  his  concern  for  the  church. 
"  The  heavens  declare  the  glory  of  God,"  &c.  "  For  my  name  sake 
will  I  defer  mine  anger."  "  We  know  that  all  things  work  together  for 
good  to  them  that  love  God."  "  Neither  hath  this  man  sinned,  nor  his 
parents,  but  that  the  glory  of  God  should  be  made  manifest  in  him."  (Ps. 
19  :  1.     Is.  48 :  9.     Rom.  8 :  28.     John  9 :  3.) 

We  have  now  given  a  short  explanation  of  the  definition  which  we  have 
given  of  the  Providence  of  God,  from  which  the  following  question  natu- 
rally aiises :  Is  it  a  providence  that  includes  all  things  ;  or,  in  other  tvords, 
does  it  extend  to  every  thing  f  The  answer  to  this  question  is  evident,  which 
is,  that  all  things,  even  the  smallest,  fall  within  the  providence  of  God,  so 
that  whatever  is  done,  whether  it  be  good  or  bad,  comes  to  pass  not  by 
chance,  but  by  the  eternal  counsel  of  God,  producing  it  if  it  be  good,  and 
permitting  it  if  it  be  evil.  But  as  there  are  some  who  are  ignorant  of  this 
doctrine,  whilst  there  are  others  who  speak  against  it  in  various  ways,  and 
so  cast  reproach  upon  it,  we  must  explain  it  more  fully,  and  show  that  it  is 
in  perfect  harmony  with  the  teachings  of  God's  word. 

The  testimonies  which  prove  that  all  things  are  embraced  in  the  provi- 
dence of  God,  are  partly  general,  such  as  teach  that  all  things  and  events 
generally,  are  subject  to  the  providence  of  God  ;  and  partly  special,  such 
as  prove  that  God  directs  and  governs  specially  each  particular  thing.  The 
former  asserts  and  estabhshes  a  general,  the  latter  a  special  providence. 
Those  testimonies  which  are  special  have  reference  either  to  creatures  or  to 
the  events  which  are  daily  occmTing.  As  it  respects  creatures,  they  are 
either  such  as  are  ii-rational,  whether  animate  or  inanimate ;  or  they  are 
rational  and  voluntary  agents  doing  that  which  is  good  or  evil.  As  it  res- 
pects events,  they  are  contmgent,  or  casual  or  necessary :  for  those  things 
which  occur  are  either  casual  and  for^itous,  but  only  as  far  as  we  are  con- 
cerned who  are  ignorant  of  their  true  causes ;  or  they  are  contingent  in 
respect  to  their  causes  which  work  contingently ;  or  necessary  in  respect  to 
those  causes  which  work  necessarily  in  nature.  In  respect  to  God  however, 
there  is  nothing  that  is  casual  or  contingent ;  but  all  things  are  necessary, 
although  it  be  in  a  different  manner  as  it  respects  good  and  evil  actions. 


THE    PROVIDENCE   OF   GOD. 


165 


A  table  of  those  things  which  fall  under  the  providence  of  God. 

1,  All  things  generally,  which  providence  is  called  universal,  or  general. 

1.  Irrational,  of  which  kind  some  are,  \  ]   J^^I[/jJ- ^  y^^ 

(1.  Good  anpfeb?  workinK  freely 
and  willingly  that  which  Ls  Rood 
2.  Bad  angels  working  freely 
and  willingly  that  whirh  \a  evil 
( 1.  Good  men,  doing  freely  and 
J  wilUngly  that  which  is  good. 
1  2.  Wicked  men,  doing  freely  & 
\  willingly:  that  which  is  evil. 


The  whole  world 
is  governed  by  the 
providence  of 
God;  and  in  the 
whole  world, 


1.  Every 

2.   Each  thing 

single    ■ 

particularly, 

creature 

which  providence 

is  called  particu-i 

lar  or  special.  The 

things  which  are 

specially  directed 

2.  Every 

are. 

single    ■ 

event. 

2.  Rational,  such 
are, 


1.  Casual, 

2.  Contingent, 
3  Necessary. 


2.  Men, 

1.  Good, 

2.  Evil. 

1.  Good, 

2.  Evil. 

1.  Good. 

2.  Evil.' 


It  is  proper  that  we  should  here  append  to  each  separate  part  or  division 
of  the  above  table,  certain  clear  and  satisfactory  proofs,  so  as  to  leave  no 
doubt  upon  the  mind  of  any  one  respecting  the  truth  of  what  is  aflBrmed. 

1.  The  general  providence  of  God  is  estabUshed  by  the  following  testi- 
monies taken  from  the  word  of  God.  "  He  doeth  all  things  according  to 
the  counsel  of  his  own  will."  "  He  giveth  to  all  life,  and  breath,  and  all 
things."  "  Hath  he  said  and  shall  he  not  do  it ;  or  hath  he  spoken  and 
shall  he  not  make  it  good."  "  Thou  hast  made  heaven,  and  earth,  and  all 
things  that  are  therein,  the  seas  and  all  that  are  therein,  and  thou  preser- 
ve th  them  all."  "I  form  the  light  and  create  darkness  ;  I  make  peace  and 
create  e^il.  I  the  Lord  do  all  these  things."  (Eph.  1 :  11.  Acts  17  : 
25.     Num.  23  :  19.     Neh.  9  :  6.     Is.  45  :  7.) 

2.  The  history  of  Joseph  furnishes  a  remarkable  proof  of  a  special  prov- 
idence in  regard  to  rational  creatures.  "  It  was  not  you  that  sent  me 
hither,  but  God."  "  Ye  thought  evil  against  me,  but  God  meant  it  unto 
good."  (Gen.  45 :  8  ;  50 :  20.)  The  history  of  Pharoah  as  recorded  in  the 
book  of  Exodus,  establishes  the  same  thing.  "  Who  hath  made  man's 
mouth  ?  or  who  maketh  the  dumb,  or  deaf,  or  the  seeing,  or  the  blind  ?  have 
not  I  the  Lord  ?"  "  And  the  Lord  said  unto  Joshua,  Be  not  afraid  because 
of  them,  for  to-morrow  about  this  time  will  I  deliver  them  all  up  slain  before 
Israel."  "  The  Lord  hath  said  unto  Shimei,  Curse  David."  "  And  the 
Lord  said.  Who  shall  persuade  Ahab,  &c.  And  he  said.  Thou  shalt  per- 
suade him,  and  prevail  also."  "  The  king's  heart  is  in  the  hand  of  the 
Lord,  as  the  rivers  of  water  ;  he  tumeth  it  whithersoever  he  will."  "  The 
Lord  turned  the  heart  of  the  king  of  Assyria  unto  them."  (Ex.  4 :  11. 
Josh.  11 :  6.  2  Sam.  16  :  10.  1  Kings  22  :  20.  Prov.  21 :  1.  Ezra 
6 :  22.)  The  Lord  also  calls  the  king  of  the  Assyrians,  "  the  rod  of  his 
anger,"  and  adds,  "  Wlien  the  Lord  hath  performed  his  whole  work  upon 
Mount  Zion,  and  on  Jerusalem,  I  will  punish  the  fruit  of  the  stout  heart  of 
the  king  of  Assyria,  and  the  glory  of  his  high  looks."  "  Who  is  he  that 
sdth,  and  it  cometh  to  pass,  when  the  Lord  commandeth  it  not."  "  He 
doeth  according  to  his  will  in  the  army  of  heaven,  and  among  the  inhabi- 
tants of  the  earth ;  and  none  can  stay  his  hand,  or  say  unto  him,  WTiat 
doest  thou  ?"  "  Herod  and  Pilate  with  the  Gentiles  and  the  people  of 
Israel  were  gathered  together  for  to  do  whatsoever  thy  hand  and  thy  coun- 
sel determined  to  be  done."  (Is.  10  :  6,  12.  Lam.  3  :  37.  Dan.  4 :  35. 
Acts  4 :  27,  28.) 

3.  As  it  respects  the  providence  of  God  over  irrational  creatures,  be 
they  living  or  destitute  of  life,  the  following  proofs  may  be  adduced;  "  He 


156  THE    PKOVIDENCE   OF  GOD. 

keepeth  all  the  bones  of  the  righteous ;  not  one  of  them  is  broken."  "  And 
God  remembered  Noah  and  every  Hving  thing,  and  all  the  cattle  that  was 
with  him  in  the  ark,  and  God  made  a  wind  to  pass  over  the  earth  and  the 
waters  assuaged."  "  He  giveth  to  the  beast  his  food,  and  to  the  young 
ravens  which  cry."  "  Your  heavenly  Father  feedeth  the  fowls  of  the  air," 
&c.  (Ps.  44:  20.  Gen.  8:  1.  Ps.  147:  9.  Matt.  6:  20.  See  also 
the  37th  chapter  of  the  book  of  Job,  and  the  104th  Psalm.) 

5.  Of  things  fortuitous  and  casual  it  is  said,  "  And  if  a  man  lie  not  in 
wait,  but  God  deliver  him  into  his  hands,  then  I  will  appoint  thee  a  place 
whither  he  shall  flee."  "  Are  not  two  sparrows  sold  for  a  farthing  ?  and 
one  of  them  shall  not  fall  on  the  ground  without  your  Father.  But  the 
very  hairs  of  your  head  are  all  numbered."  "  The  Lord  gave  and  the  Lord 
hath  taken  away,  blessed  be  the  name  of  the  Lord."  "  The  lot  is  cast  into 
the  lap,  but  the  whole  disposing  thereof  is  of  the  Lord."  (Ex.  21 :  13. 
Math.  10  :  29,  30.     Job  1 :  21.     Prov.  16 :  33.  ) 

5.  Of  necessary  events,  the  necessity  of  which  depends,  either  upon  the 
counsel  of  God,  revealed  through  his  word,  we  may  adduce  the  following 
testimony :  "  These  things  were  done  that  the  Scriptures  should  be  fulfilled, 
A  bone  of  him  shall  not  be  broken."  "  Thus  it  is  written,  and  thus  it  be- 
hooved Christ  to  suffer,  and  to  rise  again  from  the  dead  on  the  third  day." 
"  It  must  needs  be  that  offences  will  come."  "  If  it  were  possible  they  would 
deceive  the  very  elect."  '•  My  sheep  shall  never  perish,  neither  shall  any 
pluck  them  out  of  my  hands."  (John  19 :  36.  Luke  24  :  36.  Matt. 
24 :  24.  John  10 :  28.)  Or  if  the  necessity  of  these  events  depend  on 
the  order  divinely  established  in  nature,  or  on  natural  causes,  operating  by 
a  natural  necessity,  we  may  in  this  case,  adduce  the  following  testimonies : 
"  He  causeth  the  bud  to  spring  forth.  He  bringeththe  dew,  the  frost  and 
the  ice.  He  bringeth  forth  Mazzaroth  in  his  season ;  guides  Arcturus  and 
the  motions  of  heaven,"  &c.  "  God  thundereth  marvellously  with  his  voice ; 
he  saith  to  the  snow,  Be  thou  on  the  earth  ;  Hkewise  to  the  small  rain,  and 
to  the  great  rain  of  his  strength.  Out  of  the  south  cometh  the  whirlwind, 
and  cold  out  of  the  north."  "  He  watereth  the  hills  from  his  chambers  ; 
the  earth  is  satisfied  with  the  fruit  of  thy  works.     He  causeth  the  grass  to 

trow  for  the  cattle,  and  herb  for  the  service  of  man,"  &c.  (Job  28 :  27, 
2 ;  37 :  5-10  ;  Ps.  104 :  13, 14, 15.) 

The  Scriptures  furnish  almost  an  infinite  number  of  testimonies  of  a  sim- 
ilar character,  which  prove  that  the  providence  of  God  embraces  all  things 
and  every  single  event.  These,  however,  are  sufficient  for  our  present  pur- 
pose ;  for  it  is  clearly  evident  from  what  has  now  been  said,  that  all  things, 
the  evil  as  well  as  the  good,  the  small  as  well  as  the  great,  are  directed  and 
governed  by  the  providence  of  God  ;  yet  in  such  a  way  that  those  things 
which  are  good  are  done  not  only  according  to,  but  also  by  divine  provi- 
dence, as  the  cause,  that  is  by  God  willing,  commanding  and  effecting  them ; 
whilst  those  that  are  evil,  as  far  as  they  are  evil,  are  not  done  by,  but 
according  to  divine  providence,  that  is,  not  by  God  willing,  commanding, 
effecting  or  furthering  them ;  but  by  permitting  them,  and  directing  them 
to  their  appointed  ends. 

The  arguments  by  which  we  demonstrate  that  the  providence  of  God 
embraces  all  and  every  single  thing,  are  very  nearly  the  same  as  those  by 
T^hich  we  prove  that  there  is  a  providence. 

1.  Nothing  can  be  done  without  the  wiU  of  him  who  is  all-powerfol. 


THE   PROVIDENCE   OF    GOD.  167 

Therefore  it  is  impossible  that  any  thing  can  be  done  when  God  does  not 
simply  will  it,  seeing  he  is  all-powerful.  But  whatever  is  done  must  be 
done  cither  by  God  simply  willing  it,  or  it  must  be  according  to  liis  will. 

2.  It  belongs  to  a  wise  governor  not  to  permit  any  thing,  which  he 
has  in  his  power,  to  be  done  without  his  will  and  counsel ;  and  the 
wiser  he  is,  the  more  extensive  will  his  government  be.  But  the  wisdom 
of  God  is  infinite,  and  all  things  are  in  his  power,  according  to  Is.  40  :  27. 
Therefore  nothing  is  done  in  the  whole  world  which  God  does  not  will  and 
decree. 

3.  All  things  have  certain  ends,  which  are  truly  good.  But  all  good 
things  are  from  God,  who  wills  and  directs  them.  Therefore  he  wills  and 
directs  the  ends  of  things.  But  he  who  wills  the  ends,  wills  also  the  means 
for  the  attainment  of  these  ends.  Hence  God  wills  the  means,  and  these 
simply  if  they  are  good,  or  in  a  certain  manner  or  respect  if  they  are  evil. 
Seeing  therefore  that  all  things  which  are  and  are  done,  are  either  ends  or 
means  for  the  attainment  of  these  ends,  it  follows  that  God,  must  will  and 
govern  all  things. 

4.  There  is  some  first  cause  which  does  not  depend  on  any  thing  else ; 
but  which  is  the  ground  of  all  other  things.  God  is  this  first  cause.  There- 
fore all  second  causes  depend  upon  the  will  of  God. 

6.  God  fore-knew  all  things  unchangeably  from  everlasting,  because  he 
can  neither  be  deceived  nor  err  in  his  foreknowledge.  Therefore  the  fore- 
knowledge of  God  is  a  certain  and  infallible  knowledge  of  aU  things,  so  that 
all  things  come  to  pass  just  as  God  fore-knew  they  would,  and  that  because 
he  fore-knew  them ;  for  his  fore-knowledge  does  not  depend  upon  things 
created,  but  upon  himself.  Hence  all  events  depend  upon,  and  proceed 
immutably  from  the  fore-knowledge  of  God. 

6.  All  good  things  are  from  God  as  the  first  cause.  All  things  made 
and  established  in  nature,  as  substance,  desires,  actions,  &c.,  as  far  as  they 
are  merely  such,  are  good.  Therefore  they  are  from  God,  and  are  accom- 
plished by  his  providence, 

A  REFUTATION  OF  CERTAIN  OBJECTIONS  AGAINST  THE  PROVIDENCE  OP  GOD. 

The  first  objection  respects  the  confusion,  or  disorders  in  nature. 

Those  things  which  are  in  a  state  of  confusion  are  not  governed  by  God, 
because  he  is  not  the  author  of  confusion.  There  is  much  confusion  in  the 
world.  Therefore  either  nothing,  or  at  least  all  things  are  not  governed  by 
divine  providence.  Ans.  1.  Whilst  there  are  many  things  in  a  state  of 
confusion,  there  are  nevertheless,  many  things  that  are  wisely  ordered  and 
regulated,  as  the  motions  of  the  heavenly  bodies,  the  preservation  of  the 
difierent  races  of  men,  and  of  the  difierent  species  of  animals,  the  preser- 
vation of  commonwealths,  the  punishment  of  the  wicked,  &c.  Hence  it 
cannot  be  concluded  universally,  that  nothing  is  governed  by  God.  2.  As 
it  respects  those  things  which  are  deranged  or  confused,  it  merely  follows 
that  this  confusion  which  attaches  itself  to  these  things  by  the  malice  of 
devils  and  men,  is  not  from  God.  There  is,  therefore,  here  also  more  in 
the  conclusion  than  in  the  premises.  3.  We  reply  to  the  major  proposition, 
that  those  things  which  are  deranged  are  not  governed  by  God  in  as  far  as 
this  derangement  itself  is  concerned ;  yet  they  are  governed  by  him  in  as  far 


158  THE  PROVIDENCE  OF    GOD. 

as  there  is  any  order  discerned  in  the  midst  of  this  derangement.  And  there 
is  nothing  which  is,  or  which  occurs,  in  the  world  that  is  so  deranged  as  to 
leave  no  marks  of  the  order  of  divine  wisdom,  power  and  justice ;  for  in 
the  midst  of  the  greatest  confusion  this  order  may  always  be  clearly  discerned. 
There  was,  for  instance,  great  confusion  as  far  as  the  wills  and  actions  of 
men  were  concerned,  in  the  death  of  the  Son  of  God,  who  was  crucified  by 
the  Jews ;  the  same  thing  may  be  said  of  the  seUing  of  Joseph  in  Egypt, 
of  the  sedition  of  Absalom,  &c.,  but  yet  there  was  at  the  same  time  the 
greatest  order,  as  far  as  the  will  and  counsel  of  God  was  concerned,  who 
delivered  his  Son  to  death  for  our  sms,  sent  Joseph  into  Egypt,  punished 
David  and  Absalom,  &c.  In  this  way  there  can  be  in  the  same  event  con- 
fusion and  order,  only  in  a  different  respect.  It  follows  therefore,  that 
things  confused  are  not  from  God,  neither  are  they  governed  by  him  in  as 
far  as  they  are  deranged  and  sinful ;  but  in  as  far  as  they  agree  with  the 
order  of  divine  wisdom  and  justice  they  both  are,  and  are  governed  by  God. 
To  this  it  is  objected :  That  which  opposes  the  will  of  God  is  not  ruled 
by  God.  The  wHl  of  devils  and  men  is  opposed  to  the  will  of  God.  There- 
fore it  is  not  ruled  by  God.  Ans.  There  are  here  four  terms  in  this  syllo- 
gism ;  for  the  major  is  true  of  both  the  secret  and  revealed  will  of  God, 
whilst  the  minor  is  true  of  the  will  of  God  only  as  revealed  and  made  known. 

TJie  second  objection  against  the  p'ovidence  of  God  is  in  reference  to  the 
cause  of  sin. 

All  actions  and  desires  or  motions  are  from  God.  Many  actions  are  sin- 
ful. Therefore  sin  is  from  God,  and  as  a  matter  of  consequence  the  doc- 
trine of  a  universal  providence  makes  God  the  author  of  sin.  Ans.  There 
is  a  fallacy  of  the  accident  in  the  minor  proportion ;  for  the  actions  of  the 
wicked  are  sins,  not  (^er  se)  in  themselves,  in  as  far  as  they  are  actions ; 
but  by  an  accident  on  account  of  the  want  of  righteousness,  and  of  the 
perversity  of  the  wiU  of  the  ungodly,  who  do  not  observe  this  so  as  to  fol- 
low in  the  action  the  will  of  God.  For  this  want  of  righteousness,  and 
perversity  is  an  accident  of  the  will  and  action  of  the  creature,  which  God 
designs  to  be  effected  by  the  corrupt  will. 

Obj.  1.  But  many  actions  are  in  their  own  nature  sins.  Therefore  they 
are  also  sins  in  themselves.  Ans.  We  grant  the  whole  argument  as  it  res- 
pects actions  prohibited  by  God,  and  committed  by  creatures  contrary  to 
the  will  of  God ;  in  so  far  they  are  sinful ;  but  not  in  as  far  as  God  wills 
them,  or  commands  them  to  be  done.  For  in  respect  to  the  divine  will  ex- 
citing or  producing  them,  they  are  always  most  just  judgment  of  God ;  nor 
are  they  without  manifest  contempt  of  God  under  the  name  of  sin,  so  that 
they  may  be  comprehended  under  their  class.     Hence  the  antecedent  is  false. 

Obj.  2.  He  who  wills  an  action  which  is  sinftd  in  itself,  wills  also  the  sin. 
God  wills  actions  which  are  sinful  in  themselves,  as  the  selling  of  Joseph 
in  Egypt,  the  sedition  of  Absalom,  the  lying  of  false  prophets,  the  cruelty 
of  the  Assyrians,  the  crucifixion  of  Cluist,  &c.  Therefore  he  wills  sin. 
Ans.-  The  major  is  true  of  him  who  wills  an  action  which  is  sinful  in  respect 
to  his  will,  or  who  wills  an  action  with  the  same  end  with  which  he  does 
who  sins ;  but  not  of  him  who  wills  and  performs  a  work  which  is  sinful  in 
respect  to  the  Avill  jf  another,  or  who  wills  a  certain  thing  with  a  different 
end,  and  that  good,  seeing  that  it  is  in  harmony  with  the  nature  and  law  of 
God.    But  the  actions  of  the  Assyrians  and  those  of  other  sinners  which  God 


THE  PROVIDENCE   OF    GOD.  159 

efficaciously  willed,  are  sins,  not  in  respect  to  the  will  of  God,  but  in  respect 
to  the  will  of  man  sinning ;  for  God  willed  all  those  things  with  the  best  end, 
while  men,  on  the  other  hand,  willed  them  with  the  worst.  That  tliis  an- 
swer may  be  the  better  understood,  and  be  made  to  rebut  with  greater 
force  these  cavils,  this  general  rule  is  to  be  observed,  the  truth  of  which  is 
manifest  as  well  in  theology  as  in  moral  and  natural  pliilosophy :  When 
there  are  many  causes  of  one  and  the  same  effect^  som,e  good  and  others  evil^ 
that  effect  in  respect  to  the  good  causes^  is  good^  whilst  in  respect  to  the  evil 
it  is  evil  and  sinful ;  and  good  causes  are  in  themselves  the  causes  of  good^ 
hut  by  an  accident  they  become  the  causes  of  effects  ivhich  are  evil  and  sin- 
ful, or  of  the  sin  which  is  in  the  effect  on  account  of  a  certain  sinful  cause; 
and  on  the  contrary,  siiiful  causes  are  in  themselves  the  causes  of  evil,  hut 
hy  an  accident  they  hecome  they  cause  of  the  good,  which  is  in  the  effect. 
It  is  universally  true  that  efficient  and  final  causes  make  a  difference  in 
actions.  It  is  for  this  reason  that  the  same  action,  as  for  instance,  the  sell- 
ing of  Joseph  into  Egypt  was  a  most  wicked  affair  in  respect  to  his  broth- 
ers, and  at  the  same  time  good  in  respect  to  God  on  account  of  different, 
efficient  and  final  causes.  And  just  as  the  good  work  of  God  cannot  be 
referred  to  the  brothers  of  Joseph,  so  their  wicked  deed  cannot  be  ascribed 
to  God. 

Obj.  3.  That  which  cannot  be  done,  God  absolutely  forbidding  it,  may 
nevertheless  be  done  when  God  wills  it.  Sin,  in  as  far  as  it  is  sin,  cannot 
be  committed  when  God  does  not  expressly  will  it,  for  the  reason  that  he  is 
omnipotent.  Therefore  sin  must  be  committed  by  God  willing  it.  Ans. 
We  deny  the  consequence,  because  the  major  proposition  is  defective ;  it 
does  not  contain  all  that  should  be  enumerated.  This  is  wanting,  or  whm, 
he  permits  it :  for  sin  may  be  committed  when  God  does  not  simply  will  it, 
but  willingly  permits  it.  Or  we  may  say  there  is  an  ambiguity  in  the  phrase 
Twt  willing  it,  which  sometimes  means  to  disapprove  of,  and  prevent  at  the 
same  time,  in  which  sense  it  is  impossible  that  any  thing  should  be  done 
when  God  does  not  will  it,  otherwise  he  would  not  be  omnipotent ;  and  then 
again  it  signifies  only  to  disapprove  of,  and  not  to  prevent,  but  to  permit. 
In  this  sense  sins  may  be  committed  when  God  does  not  will  them,  that  is, 
when  he  does  not  approve  of  them ;  but  yet  does  not  so  restrain  the  wicked 
as  to  prevent  their  commission. 

Obj.  4.  The  want  of  righteousness  in  man  is  from  God.  This  want  of 
righteousness  is  sin.  Therefore  sin  is  from  God.  Ans.  There  are  four 
terms  in  this  syUo^sm,  for  in  the  major  proposition,  the  want  of  righteous- 
ness signifies  the  desertion  and  withdrawal  of  grace  actively,  which  is  a 
most  just  punishment  of  the  creature  sinning,  and  is  thus  from  God  ;  whilst 
in  the  minor  it  is  to  be  understood  passively,  signifying  a  want  of  that  righ- 
teousness which  we  ought  to  possess,  which,  when  it  is  willingly  contracted 
and  received  by  men,  and  exists  in  them  contrary  to  the  law  of  God,  is  sin 
which  is  neither  wrought  nor  desired  by  God.  Briefly :  This  want  of 
righteousness  is  from  God  in  as  far  as  it  is  a  punishment ;  and  it  is  not  from 
him  in  as  far  as  it  is  sin,  or  opposition  to  the  law  in  the  creature. 

Obj.  5.  Sinners  are  governed  by  God.  The  actions  of  sinners  are  sins. 
Therefore  sins  are  from  God.  Ans.  There  is  more  in  the  conclusion  than 
in  the  premises :  for  this  is  all  that  follows  legitimately :  Therefore  sins 
are  ruled  by  God,  which  is  true  in  as  far  as  they  are  merely  desires 
and  actions,  and  are  directed  to  the  glory  of  God.    There  is  also  a  fallacy 


160  THE  PKOVIDENCE    OP  GOD. 

of  accident  in  the  minor ;  for  actions  are  sins  in  as  far  as  they  are  done  by 
bad  men  contrary  to  the  law,  and  not  in  as  far  as  God  influences  men  to 
perform  them.  They  are,  and  become  evil,  therefore,  not  from  themselves, 
but  from  an  accident,  which  is  the  corruption  of  him  who  performs  them,  just 
as  pure  water  becomes  muddy  and  filthy  by  flowing  through  an  impure  chan- 
nel, or  as  the  best  wine  coming  out  of  a  good  vessel,  becomes  sour  by  being 
put  into  an  impure  vessel,  according  to  what  Horace  says,  "  Unless  the 
vessel  he  clean^  that  ivhich  thou  puttest  therein^  sowreth;''''  or  as  the  riding 
of  a  good  horseman  is  halting  if  the  horse  be  lame.  In  all  these  and  sim- 
ilar examples,  those  things  which  are  good  in  themselves  are  corrupted  by 
an  accident,  so  that  we  have  the  commission  of  what  is  called  a  fallacy  of 
the  accident,  in  as  much  as  it  proceeds  from  the  thing  itself  to  that  which 
concurs  with  it  by  an  accident  in  this  manner :  The  governing  of  a  lame 
horse  is  plainly  a  halting.  The  horseman  wills  and  efiects  the  governing 
of  the  lame  horse.  Therefore  he  wills  and  works  the  halting.  Or  the  sell- 
ing of  Joseph  by  his  brothers  was  a  sin.  God  willed  this  selling.  There- 
fore he  willed  the  sin. 

Obj.  6.  God  is  the  author  of  those  things  which  are  done  by  divine  prov- 
idence. All  evils  result  from  divine  providence.  Therefore  God  is  the 
author  of  them.  Ans.  We  grant  the  whole  argument  as  it  respects  the 
evil  of  punishment ;  but  as  touching  the  evil  of  guilt  the  major  must  be 
distinguished  in  the  following  manner  :  Those  things  which  are  done  by  the 
providence  of  God  effecting  them,  or  in  such  a  way  that  they  result  from 
it  as  an  efficient  cause,  God  is  the  author  of  them ;  but  not  of  those  which 
result  from  the  providence  of  God  only  by  permission,  or  which  God  per- 
mits, determines  and  directs  to  the  best  ends,  as  is  true  of  the  evil  of  guilt 
or  crime.  For  the  evils  of  guilt  or  sins  in  as  far  as  they  are  such,  have 
not  the  nature  or  consideration  of  good,  as  may  be  said  to  be  true  of  the 
evil  of  punishment.  Hence  God  does  not  will  those  things  which  are  sins, 
neither  does  he  approve  of  them,  nor  produce  them,  nor  further  or  desire 
them,  but  merely  permits  them  to  be  done,  or  does  not  prevent  their  com- 
mission, partly  that  he  may  exercise  his  justice  in  those  who  deserve  to  be 
punished,  and  partly  that  he  may  exhibit  his  mercy  in  forgiving  others. 
"  The  scripture  hath  concluded  all  under  sin  that  the  promise  by  faith  of 
Jesus  Christ,  might  be  given  to  them  that  believe."  "  Even  for  this  pur- 
pose have  I  raised  thee  up,  that  I  might  show  forth  my  power  in  thee." 
(Gal.  3  :  22.  Rom.  9 :  17.)  It  is  for  this  reason  declared  in  the  definition 
of  the  doctrine  of  divine  providence,  that  God  permits  evil  to  be  done. 
But  this  permission  as  we  have  already  shown,  includes  the  withdrawal  of 
divine  grace  by  which  God,  1.  Does  not  make  known  to  man  his  wiQ,  that 
he  might  act  according  thereto.  2.  He  does  not  incline  the  will  of  man  to 
obey  and  honor  him,  and  to  act  in  accordance  with  his  will  as  revealed. 
"  If  a  dreamer  of  dreams  shall  arise  among  you,  thou  shalt  not  hearken 
unto  him,  for  the  Lord  your  God  proveth  you."  "The  Lord  moved  David 
against  Israel  to  say.  Go  and  number  Israel  and  Judah.  (Deut.  13  :  1,  3. 
2  Sam.  2^1:  1.)  Why  did  he  afterwards  punish  David  ?  That  he  might  be 
led  to  repentence.  3.  He  nevertheless  influences  and  controls  those  who 
are  thus  deserted,  so  as  to  accomplish  through  them  his  just  judgments ; 
for  God  accompHshes  good  things  through  evil  instruments,  no  less  than 
through  those  which  are  good.  For  as  the  work  of  God  is  not  made  better 
by  the  excellency  of  the  instrument,  so  neither  is  it  made  worse  by  the 


THE  PROVIDENCE    OP   GOD.  161 

evil  character  of  the  instrument.  God  wills  actions  that  are  evil,  but  only 
in  as  far  as  they  are  punishments  of  the  wicked.  All  good  things  arc  from 
God.  All  punishments  are  just  and  good.  Therefore  they  are  from  God, 
according  as  it  is  said  :  "  Shall  there  be  evil  in  the  city,  and  the  Lord  hath 
not  done  it."  (Amos  3:6.)  This  is  to  be  understood  of  the  evil  of  pun- 
ishment. The  apostle  James  says  in  reference  to  the  evil  of  guilt,  "  Let 
no  man  when  he  is  tempted  (that  is  when  he  is  enticed  to  evil)  say  that  he 
is  tempted  of  God."  (James  1 :  13.)  Only  the  evil  of  punishment, 
therefore,  is  from  God,  such  as  the  chastisements  and  martyrdom  of  the 
saints,  wliich  he  himself  wills  and  effects.  "  Now  therefore  be  not  grieved 
nor  angry  with  yourselves  that  ye  sold  me  hither ;  for  God  did  send  me 
before  you  to  preserve  your  life."  (Gen.  45 :  5.)  But  God  did  not  will 
death.  Ans.  He  did  not  will  it  in  as  far  as  it  is  a  torment  and  destruc- 
tion of  the  creature,  but  he  willed  in  as  far  as  it  is  a  punislnncnt  of  sin, 
and  the  execution  of  his  judgment.  "  Notwithstanding  they  hearkened  not 
to  the  voice  of  their  father,  because  the  Lord  would  slay  them."  (2  Sam. 
2:  25. 

The  third  objection  is  in  respect  to  contradictory  wills. 

He  who,  in  his  secret  counsel,  wills  and  prohibits  by  his  law  the  same 
work,  in  him  there  are  contradictory  w^ills.  But  in  God  there  are  no  con- 
tradictory wills.  Therefore  he  does  not,  by  his  secret  determination,  will 
those  things  which  he  prohibits  in  his  law,  as  robbery,  murder,  lust,  theft, 
&c.  Ans.  1.  We  grant  the  whole  argument  in  as  far  as  these  things  are 
done  by  creatures  contrary  to  the  law,  and  are  sins.  In  this  sense  God 
neither  wills  nor  approves  of  them,  but  only  in  as  far  as  they  are  certain 
motions  and  punishments  of  the  wicked.  2.  We  must  make  a  distinction 
in  reference  to  the  major  proposition ;  for  it  is  contradictory  to  say  he  wills 
and  forbids  the  same  work  in  the  same  respect,  and  with  the  same  end. 
God  wills  and  forbids  the  same  things,  but  in  a  different  respect,  and  with 
a  different  end.  He  willed,  for  instance,  the  selhng  of  Joseph  in  as  far  as 
it  was  the  occasion  of  his  elevation,  the  preservation  of  the  family  of  Jacob 
and  the  fulfillment  of  the  prophecies  concerning  the  bondage  of  the  seed 
of  Abraham  in  Egypt.  But  in  as  far  as  he  was  sent  away  by  the  hatred 
of  his  brethren,  he  did  not  will  it,  but  denounced  and  condemned  it  as  hor- 
rible fratricide.     And  so  of  the  other  examples  we  have  adduced. 

The  fourth  objection  relates  to  liberty  and  contingency. 

That  which  is  done  by  the  immutable  decree  of  God  cannot  be  done  con- 
tingently and  freely,  but  necessarily.  But  many  things  are  done  contin- 
gently and  freely.  Therefore  many  things  are  not  done  by  the  immutable 
decree  and  providence  of  God,  or  else  liberty  and  contingency  are  taken 
away.  Ans.  1.  We  reply  to  the  major:  that  which  is  done  by  the  un- 
changeable decree  of  God  cannot  be  done  contingently,  viz :  in  respect  to 
the  first  cause,  or  in  respect  to  the  same  immutable  divine  decree  :  yet  it 
may  be  done  contingently  in  respect  to  a  second  and  last  cause  working 
contingently  or  freely.  For  contmgeney  is  the  order  between  a  changeable 
cause  and  its  effect :  just  as  necessity  is  the  order  between  a  necessary 
cause  and  its  effect.  Hence  the  cause  must  be  of  the  same  character  as 
the  effect.  But  the  same  effect  may  proceed  from  a  changeable  and  neces- 
sary cause  in  different  respects,  as  is  the  case  with  all  things  which  God 
does  through  his  creatures ;  of  which  both  God  and  his  creatues  are  the 
11 


162  THE  PROVIDENCE   OF    GOD. 

cause.  Thus  in  respect  to  God  there  is  an  unchangeable  order  between 
cause  and  effect ;  but  in  respect  to  creatures,  there  is  a  changeable  order 
between  the  cause  and  the  same  effect.  Hence  in  regard  to  God  it  is  ne- 
cessary, but  in  regard  to  the  creature  it  is  contingent  in  the  same  effect. 
Therefore  it  is  not  absurd  that  the  same  effect  should  be  said  to  be  necessary 
and  contingent  in  respect  to  different  causes,  that  is,  in  respect  to  an  un- 
changeable first  cause  acting  necessarily,  and  in  respect  to  a  changeable 
second  cause  acting  contingently.  2.  We  also  deny  what  is  said  in  the 
major,  that  that  is  not  done,  or  may  be  done  freely  which  is  done  by  the 
immutable  decree  of  God.  For  it  is  not  immutability,  but  constraint ;  or 
it  is  not  the  necessity  of  unchangeableness,  but  that  of  constraint  which 
take  away  liberty.  God  is  unchangeably  and  necessarily  good,  and  yet  he 
is  at  the  same  time  most  freely  good :  the  devils  are  unchangeably  and 
necessarily  evil ;  and  yet  they  are  evil,  and  do  that  which  is  evil  with  the 
greatest  freedom  of  the  will. 

The  ffth  objection  relates  to  the  uselessness  of  means. 

It  is  in  vain  that  means  are  employed  for  the  purpose  of  hindering  or 
advancing  those  things  which  are  done  by  the  unchangeable  will  and  prov- 
idence of  God ;  such  are  the  counsels,  commands,  doctrines,  exhortations, 
promises  and  threatenings  of  God  ;  the  labors,  endeavors,  prayers,  &c.,  of 
the  saints.  But  these  means  are  not  employed  in  vain,  because  they  are 
commanded  by  God.  Therefore  all  things  are  not  done  by  the  unchange- 
able counsel  and  providence  of  God.  Ans.  1.  We  deny  the  major,  because 
the  first  and  principal  cause  being  considered,  it  is  not  necessary  that  that 
which  is  secondary  and  instiimiental  should  be  taken  away ;  nor  the  con- 
trary. The  reason  is  because  God  decreed  also  to  employ  means  and  sec- 
ond causes  for  the  purpose  of  accomplishing  the  ends  and  efiects  determi- 
ned upon  by  himself,  and  he  shows  us  in  his  word,  and  in  the  order  of  nature 
that  he  wills  to  use  them,  and  comonands  us  to  do  the  same.  Therefore,  it 
is  not  in  vain  that  the  sun  daily  rises  and  sets ;  nor  is  it  in  vain  that  fields 
are  sown,  or  watered  with  showers,  or  that  our  bodies  are  refreshed  with 
food,  although  God  creates  light  and  darkness,  causes  the  com  to  spring 
up  from  the  earth,  and  is  the  life  and  length  of  our  days.  So  also,  it  is 
not  in  vain  that  men  are  taught,  and  that  they  should  study  to  conform  their 
lives  to  certain  habits  or  doctrines,  although  the  actions  and  events  that  pro- 
mote our  well-being  proceed  from  God  only.  Therefore  means  are  to  be  em- 
ployed ;  1.  That  we  may  render  obedience  to  God,  who  has  ordained  both 
the  ends  and  the  means  for  the  attainment  of  these  ends,  and  has  prescri- 
bed them  unto  us  ;  otherwise  we  tempt  God  at  our  peril.  2.  That  we  may 
obtain  the  good  things  promised  unto  us.  3.  That  we  may  retain  a  good 
conscience,  even  though  we  do  not  always  obtain  the  things  desired  and 
expected  in  the  use  of  these  means. 

2.  It  is  also  a  fallacy  to  declare  that  to  be  true  generally,  which  is  true 
only  in  a  certain  respect ;  for  even  where  there  is  nothing  accomplished  by 
means,  they  are  nevertheless  profitable  in  this  respect,  that  they  render  the 
wicked  inexcusable. 

The  sixth  objection  has  respect  to  rewards  and  punishments. 

Those  things  which  are  necessary  do  not  merit  rewards  or  punishments. 
All  good  works  merit  rewards,  whilst  evil  works  merit  punishment.  There- 
fore good  and  evil  works  do  not  occur  necessarily,  but  changeably.     Ans. 


WHAT  THE  PROVIDENCE  OF  GOD  PROFITS  US.  163 

1.  We  grant  the  whole  in  relation  to  second  causes,  from  which  many 
things  proceed  changeablj,  and  which  therefore  produce  changeable  effects. 

2.  We  deny  what  is  affirmed  in  the  minor,  that  good  works  merit  rewards 
\nth  God,  although  they  may  be  rewarded  among  men,  as  it  is  said  of 
Abraham,  "If  he  were  justified  by  works  he  hath  whereof  to  glory,  but 
not  before  God."  (Rom.  4  :  2.)  3.  We  deny  the  major  proposition  if  it 
be  understood  of  evil  works  generally ;  for  that  evil  works  merit  punish- 
ment, the  depravity  and  corrupt  wall  of  man  is  a  sufficient  testimony, 
whether  they  be  necessarily  done  or  not.  Aristotle  himself,  when  treating 
this  subject  in  his  Ethics,  affirms  that  the  inebriate  ought  not  to  be  excu- 
sed if  he  sin  from  intoxication,  and  that  men  are  deservedly  punished  and 
reprehended  for  vices,  w^hether  of  the  body  or  of  the  mind,  of  which  they 
themselves  are  the  cause,  although  they  may  not  be  able  to  avoid  or  leave 
them  off  because  they  have  brought  these  things  upon  themselves,  of  their 
own  accord. 


I 


Question  22.  What  advantage  is  it  to  us  to  know  that  God  has  created, 
and  by  his  providence  doth  still  uphold  all  things  ? 

Answer.  That  we  may  be  patient  in  adversity  ;  thankful  in  prosperity  ;  and  that 
in  all  things  which  may  hereafter  befal  us,  we  place  our  firm  trust  in  our  faithful  God 
and  Father,  that  nothing  shall  separate  us  from  his  love  ;  since  all  creatures  are  so 
in  his  hand,  that  without  his  will  they  cannot  so  much  as  move. 

EXPOSITION. 

It  is  necessary  that  the  doctrine  of  the  creation  of  all  things,  and  of  the 
providence  of  God  should  be  known,  and  held  : 

1.  On  account  of  the  glory  of  God:  for  those  that  deny  the  creation  and 
providence  of  God,  deny  also  his  attributes  ;  and  in  doing  this  they 
neither  magnify  nor  praise  God,  but  deny  him.  Therefore  the  doctrine 
of  providence  should  be  known  that  we  may  attribute  unto  God  the  glory 
of  the  power,  wisdom,  goodness  and  justice  which  appears  in  creating,  pre- 
serving and  governing  all  things. 

2.  On  account  of  our  consolation  and  salvation,  that  we  may  by  this 
means  be  led,  in  the  first  place,  to  exercise  patience  in  adversity ;  for  what- 
ever comes  to  pass  by  the  will  and  counsel  of  God,  and  is  profitable  for  us, 
that  we  ought  patiently  to  bear.  But  all  things,  even  those  that  are  evil, 
happen  by  the  counsel  and  will  of  God,  and  are  profitable  unto  us.  There- 
fore we  ought  to  bear  these  patiently,  and  in  all  things  consider  and  recog- 
nize the  fatherly  will  of  God  towards  us.  Secondly,  that  in  prosperity  we 
may  be  thankful  to  God  for  the  benefits  received :  for  from  whom  we  receive 
all  good  things,  temporal  as  well  as  spiritual,  great  as  well  as  small,  to  him 
we  ought  to  be  grateful.  Now  it  is  from  God,  the  author  of  all  good  gifts, 
that  we  have  all  that  we  enjoy.  Therefore  we  ought  to  be  thankful  to  him, 
that  is,  we  ought  to  acknowledge  and  celebrate  his  benefits.  For  gratitude 
bases  itself  upon  the  will  and  justice  of  God  ;  and  so  consists  in  acknowl- 
edging and  celebrating  his  benefits  towards  us,  and  in  making  suitable  re- 
turns for  the  same.  Thirdly,  that  we  may  entertain  a  good  hope  in  regard 
to  aU  things  which  may  hereafter  befal  us.  so  as  to  rest  fully  assured  that 


164  WHY  THE   SON   OF   GOD   IS   CALLED   JESUS. 

if  God  by  Ms  providence  has  so  far  delivered  us  out  of  past  evils,  he  will 
also  in  future  make  all  tilings  subservient  to  our  salvation,  and  never  so 
desert  us  that  we  perish.  In  short,  the  ends  of  the  doctrine  of  divine 
providence  are :  the  glory  of  God  —  patience  in  adversity  —  thankfulaess 
in  prosperity,  and  hope  in  regard  to  future  things. 

From  these  things  it  appears  that  the  whole  truth  of  religion,  and  the 
very  foundation  of  piety  would  be  overthrown  if  the  providence  of  God,  as 
it  has  been  defined  and  explained,  be  not  maintained:  Because,  1.  We 
would  not  be  patient  in  adversity  if  we  did  not  know  that  these  things  are 
sent  upon  us  from  God  our  Father.  2.  We  would  not  be  grateful  for  the 
benefits  which  we  receive  if  we  did  not  know  that  they  are  given  to  us  from 
above.  3.  We  would  not  have  a  good  and  certain  hope  in  relation  to  future 
things  if  we  were  not  fully  persuaded  that  the  will  of  God,  in  regard  to  our 
salvation,  and  that  of  aU  his  people,  is  unchangeable. 


ELEVENTH  LORD'S  DAY. 
OF  GOD  THE  SON. 

Question  29.    Why  is  the  Son  of  God  called  Jesus,  that  is,  a  Saviour  ? 

Answer.  Because  he  saveth  us,  and  delivereth  us  from  our  sins  ;  and  likewise  be- 
cause we  ought  not  to  seek,  neither  can  find  salvation  in  any  other. 

EXPOSITION. 

The  second  part  of  the  Creed,  which  now  follows,  treats  of  the  mediator. 
The  doctrine  of  the  mediator  consists  of  two  parts  :  the  one  has  respect  to 
the  person  of  the  mediator ;  the  other  to  his  office.  These  two  articles 
are  concerning  his  person ;  and  in  Jesus  Christ  his  only  begotten  so7i,  our 
Lord,  zvho  was  conceived  by  the  the  Holy  Ghost,  born  of  the  Virgin  Mary, 
The  four  following  articles  which  bring  us  down  to  the  article  of  the  Holy 
Ghost,  treat  of  the  office  of  the  mediator.  The  office  of  the  mediator  con- 
sists of  two  parts :  his  humiliation  or  merit ;  and  his  glorification  or  effi- 
cacy. Now  as  it  respects  his  humiliation,  Christ  is  meritorious ;  as  it  res- 
pects his  glorification,  he  is  efficacious.  The  fourth  article  treats  of  his 
humiliation :  Suffered  under  Pontius  Pilate,  was  crucified,  dead  and  bun 
ried  ;  he  descended  into  hell,  Tlie  fifth  and  sixth  treat  of  his  glorification : 
The  third  day  he  arose  from  the  dead;  ascended  into  heaven;  sitteth  at  the 
right  hand  of  God  the  Father  Almighty.  The  seventh  which  refers  to  his 
coming  to  judge  the  world,  respects  the  consummation  of  his  glory,  when 
God  will  be  all  in  all. 

It  appears  from  what  has  now  been  said  with  what  great  wisdom  the 
articles  of  the  Creed  were  written,  and  how  well  they  are  arranged  in  ref- 
erence to  the  question  of  the  mediator.  The  humiliation  which  is  the  first 
part  of  his  office,  has  these  grades :  he  suffered,  was  crucified,  dead,  bmiedy 
and  descended  into  hell.  We  descend  gradually  from  one  degree  to  another 
until  we  reach  the  lowest  point  of  his  humiliation,  which  is  found  in  the 


WHY  THE  SON    OF  GOD   IS   CALLED   JESUS.  166 

article  of  his  descent  into  hell.  The  other  part  of  his  office,  which  is  his 
glorification,  ascends  gradually  from  the  glory  which  is  less  to  that  which 
is  greater  until  it  reaches  its  highest  point,  in  his  exaltation  at  the  right 
hand  of  God.  The  same  order  and  wisdom  appear  in  the  first  part  of  the 
Creed,  and  also  in  the  third  where  we  have  enumerated  in  the  most  beau- 
tiful order  and  succession,  the  benefits  which  Christ  purchased  and  applies 
unto  us  by  the  Holy  Spirit,  and  which  is,  as  it  were,  the  fruit  of  the  prece- 
ding articles.  The  office  of  Christ  differs  from  his  benefits  as  cause  and 
effect,  or  as  antecedent  and  consequent.  The  benefits  are  the  things  them- 
selves which  Christ  has  purchased  for  us,  and  which  he  bestows  upon  us, 
such  as  remission  of  sins,  everlasting  righteousness,  and  salvation.  His 
office  is  the  obtaining  and  bestowment  of  these  things. 

And  in  Jesus :  that  is,  I  believe  in  Jesus  Christ.  The  words,  I  believe, 
are  to  be  repeated,  because  as  we  believe  in  God,  the  Father,  so  we  also 
believe  in  the  Son  of  God,  according  to  what  is  written  :  "  Ye  believe  in 
God,  beheve  also  in  me."  "BeHeve  me  that  I  am  in  the  Father,  and  the 
Father  in  me."  "  I  and  my  Father  are  one."  "  This  is  the  word  of  God 
that  ye  beheve  on  him  whom  he  hath  sent."  "  He  that  beheveth  on  the 
Son  hath  everlasting  life."  "  That  all  men  should  honor  the  Son  as  they 
honor  the  Father."  (John  14:  1 ;  14:  11 ;  10  :  30  ;  6  :  29;  3  :  36  ; 
5  :  23.)  This  is  a  sure  and  well-grounded  argument  in  support  of  the  true 
Divinity  of  the  Son ;  for  faith  under  this  form  is  worship  due  to  God  alone. 

Touching  the  name  Jesus,  which  we  are  here  to  consider,  we  must  not 
merely  enquire  into  the  etymology  of  it,  what  it  imports,  but  we  must  con- 
sider more  especially  the  office  of  the  mediator,  which  is  signified  therein. 
The  word  Jesus  (in  Greek  jrjo'oO^,  and  in  Hebrew  Jehoscuah  or  Jeschuah) 
signifies  a  saviour,  or  the  author  of  salvation,  which  God  himself  ascribes  to 
the  mediator  in  the  new  Testament.  The  true  etymology  or  import  of  the 
word  was  given  by  the  angel  when  he  said, "  his  name  shall  be  called  Jesus, 
for  he  shall  save  his  people  from  their  sins."  (Matt.  1 :  21.)  The  Son 
of  God  is,  therefore,  called  Jesus,  the  Saviour  in  respect  to  his  office,  be- 
cause he  is  our  mediator,  and  saves  and  delivers  us  from  the  evil  both  of 
guilt  and  punishment ;  and  that  truly,  because  he  is  an  only  and  per- 
fect Saviour.  The  salvation  which  he  offers  is  righteousness  and  eternal  life. 
This  is  inferred  from  the  name  itself,  because  he  has  not  the  name  without 
the  thing,  but  on  account  of  the  office. 

Obj.  But  many  others  have  also  had  the  name  of  Jesus,  as  Joshua,  the 
leader  of  the  children  of  Israel,  &c.  Therefore  nothing  can  be  inferred 
and  argued  from  the  name  itself.  Ans.  Others  have  had  this  name  because 
they  were  typical  saviours,  foreshadowing  the  true  saviour.  And  if  it  is 
objected  that  the  parents  of  Joshua,  when  they  gave  this  name  to  their  in- 
fant son,  could  not  have  expected  that  future  dehverance  would  have  been 
brought  to  Israel  through  him,  we  reply  that  God  knew  it,  and  directed 
their  wiUs  in  so  naming  the  child.  The  difference,  however,  between  other 
saviours  and  this  Jesus  is  great.  1.  Others  had  this  name  given  them  for- 
tuitously by  the  will  of  men,  but  this  Jesus  was  so  called  by  the  angel.  2. 
Others  were  typical ;  this  Jesus  is  the  appointed  and  true  saviour.  3.  God 
merely  conferred  temporal  blessings  upon  his  people  through  other  dehver- 
ers  ;  this  Jesus  frees  us  not  only  from  bodily  and  temporal  evils,  but  also 
from  the  evils  both  of  guilt  and  punishment.  4.  Other  deliverers  were  only 
instruments  and  ministers  through  whom  God  bestowed  these  temporal  bles- 


166  WHY  THE  SON   OP   GOD   IS   CALLED  JESUS. 

sings ;  this  Jesus  is  the  author  not  only  of  all  the  good  things  which  respect 
the  body  and  thi^  life,  but  also  of  those  which  respect  the  soul  and  the  life 
to  come. 

The  Son  of  God  is,  therefore,  called  Jesus  by  way  of  pre-eminence  to 
indicate  thereby  that  he  is  the  true  sa\aour.     This  is  evident, 

1.  Because  he  saves  us  from  the  double  evil  of  guilt  and  punish- 
ment. That  he  saves  us  from  the  evil  of  guilt  is  testified  by  the  angel  who 
said,  "  he  shall  save  his  people  from  their  sins.''  That  he  frees  us  from 
the  evil  of  punishment  may  be  inferred  from  the  fact,  that  if  sLq  be  taken 
away,  punishment,  which  is  the  effect  of  sin,  must  also  be  taken  away :  for 
if  the  cause  be  removed  the  effect  must  also  be  removed.  The  people 
whom  Jesus  saves  are  all  those  that  believe,  and  those  only.  He  is  the 
saviour  only  of  such  as  believe,  because  it  is  only  in  them  that  his  end  is 
obtained.  He  estabhshed  a  church  in  the  world  to  gather  and  save  men ; 
but  upon  this  condition,  that  they  apprehend  the  benefits  which  he  ofiers, 
and  are  thankful  to  him  for  them. 

2.  Because  he  is  an  only  sa\dour.  For  as  our  mediator  is  only  one,  so 
Jesus  must  also  be  our  only  Saviour,  according  to  what  is  declared  in  many 
places  of  Scripture  :  "  There  is  none  other  name  under  heaven  given  among 
men  whereby  we  must  be  saved."  "  He  that  believeth  not  is  condemned 
already,  because  he  hath  not  behoved  in  the  name  of  the  only  begotten  Son 
of  God."  "  God  hath  given  unto  us  eternal  life,  and  this  life  is  in  his 
Son."  "  For  there  is  one  God  and  one  Mediator  between  God  and  men, 
the  man  Christ  Jesus."  "  I,  even  I  am  the  Lord,  and  beside  me  there  is 
no  saviour."  (Acts  4  :  12.  John  3  ;  18.  1  John  5  :  11.  1  Tim.  2  :  5. 
Is.  43 ;  11.) 

Obj.  The  Father  and  the  Holy  Spirit  also  save  us.  Therefore  the  Son 
is  not  an  only  Saviour.  Ans.  It  is  true  that  all  the  persons  of  the  Godhead 
are  engaged  in  the  work  of  our  salvation,  but  there  is  a  distinction  as  to 
the  manner  in  which  they  save  us.  The  Father  saves  us  through  the  Son 
as  the  fountain  of  salvation.  The  Holy  Spirit  saves  us  as  being  the  imme- 
diate agent  or  accomphsher  of  our  regeneration.  The  Son  saves  us  by  his 
merit,  as  being  the  only  Saviour,  paying  a  ransom  for  us,  giving  the 
Holy  Spirit,  regenerating  and  raising  us  up  unto  eternal  fife.  The  effi- 
cacy of  our  salvation  is  therefore  common  to  the  three  persons  of  the  God- 
head ;  but  the  manner  is  peculiar  to  the  Son.  Again,  the  Son  is  called 
the  only  Saviour  in  opposition  to  all  creatures.  He,  therefore,  excludes  all 
creatures,  but  not  the  Father,  or  the  Holy  Spirit,  as  it  is  said,  "  No  man 
knoweth  the  things  of  God,  but  the  Spirit  of  God;"  (1  Cor.2  :  11.)  from 
which  we  are  not  to  infer  that  the  Father  and  the  Son  do  not  know  them- 
selves, for  the  Spirit  is  here  compared  with  creatures,  and  not  with  the 
Father  and  the  Son. 

3.  He  is  a  saviour  in  two  respects,  by  his  merit  and  efficacy.  He 
saves  us  by  his  merit  or  satisfaction,  because  by  his  obedience,  suffering, 
death  and  intercession,  he  has  merited  for  us  remission  of  sins,  reconciha- 
tion  with  God,  the  Holy  Spirit,  salvation  and  eternal  life.  "He  is  the  pro- 
pitiation for  our  sins,  and  not  for  ours  only,  but  for  the  sins  of  the  whole 
world,"  that  is,  for  the  sins  of  all  sorts  of  men,  of  whatever  age,  rank,  or 
place  they  may  be.  "  The  blood  of  Jesus  Christ  his  Son,  cleanse th  us  from 
all  sin."  "  "VYhom  God  hath  set  forth  to  be  a  propitiation  thi'ough  faith  in 
his  blood,  to  declare  his  righteousness  for  the  remission  of  sins  that  are 


WHY  THE   SON   OF   GOD   IS   CALLED   JESUS.  167 

past.*'  "  Through  the  obedience  of  one,  many  were  made  righteous.** 
"  The  Lord  hath  laid  upon  him  the  iniquity  of  us  all.'*  (1  John  2  :  2;  1: 
7.  Kom.  3  :  25  ;  5  :  19.  Is.  53  :  5.)  He  also  saves  us  by  his  cflBcacy, 
because  he  has  not  only,  by  his  merits,  obtained  for  us  remission  of  sins, 
righteousness  and  that  Hfe  which  we  had  lost,  but  he  also  giants  and  ap- 
plies unto  us  the  whole  benefit  of  redemption  by  virtue  of  his  Spirit  through 
faith.  For  what  he  has  merited  by  his  death  he  does  not  retain  to  himself 
alone ;  but  confers  upon  us.  He  did  not  purchase  salvation  and  eternal 
life  (which  he  had)  for  himself,  but  for  us,  as  our  mediator.  Therefore  he 
reveals  unto  us  the  will  of  the  Father,  institutes  and  preserves  the  minis- 
try, through  this  he  gives  the  Holy  Spirit  and  converts  men,  collects  a 
church,  bestows  all  good  things  necessary  for  this  life,  defends  his  church 
against  all  her  enemies,  finally  raises  up  in  the  last  day  to  eternal  Hfe,  all  tl-ose 
that  believe  in  him,  and  delivers  them  from  all  evils,  whilst  he  casts  all  his 
and  their  enemies  into  everlasting  punishment.  To  accomplish  all  these 
things  is  the  work  of  the  true  God,  who  alone  is  almighty.  In  shorty  his 
efficacy  regenerates  us  by  his  word  and  Spirit  in  this  life,  and  presei^ves 
those  that  are  renewed,  lest  they  fall  again,  and  at  length  raises  them  unto 
eternal  life.  These  passages  of  scripture  speak  of  this  revelation  and  re- 
generation. "  No  man  knoweth  who  the  Son  is  but  the  Father,  and  who 
the  Father  is  but  the  Son,  and  he  to  whomsoever  the  Son  will  reveal  him." 
"  The  only  begotten  Son,  which  is  in  the  bosom  of  the  Father,  he  hath  de- 
clared him.'*  "  There  is  another  that  shall  baptize  you  with  the  Holy 
Ghost,  and  with  fire."  "  I  will  send  the  Holy  Spirit  unto  you  from  the 
Father."  "  When  he  ascended  up  on  high,  he  led  captivity  captive,  and 
gave  gifts  unto  men  —  some  pastors,  and  teachers,  &c.  He  ascended  above 
all  heavens  that  he  might  fill  all  things."  "  The  Son  of  God  was  manifes- 
ted that  he  might  destroy  the  works  of  the  Devil."  (Matt.  11 :  27.  John 
1 :  18.  Matt.  3 :  11.  John  15 :  26.  Eph.  4 :  8, 10, 11.  1  John  3 :  8.) 
Concerning  the  preservation  of  them  that  believe,  the  following  passages 
may  be  cited :  "  Let  not  your  heart  be  troubled  ;  ye  believe  in  God,  believe 
also  in  me,"  &c..  "  I  am  with  you  always,  even  unto  the  end  of  the  world." 
*'  I  will  not  leave  you  comfortless."  "  I  and  the  Father  will  come  unto  him, 
and  make  our  abode  with  him."  (John  14 :  1 ;  18 :  23.  Matt.  18 :  20.) 
Of  his  raising  us  up  unto  eternal  life,  these  passages  of  Scripture  speak : 
"  I  will  raise  him  up  at  the  last  day."  "  No  one  shall  pluck  my  sheep  out 
of  my  hand."  "  And  I  give  unto  them  eternal  life,  and  they  shall  never 
perish.'*  "VYhen  he  shall  have  subjected  all  things  unto  himself,  he  shall 
present  before  God  a  glorious  church,  which  he  has  gathered  from  the  be- 
ginning to  the  end  of  the  world.  (John  6:  54;  10:  28,  29.  1  Cor.  15 : 
28.  Eph.  5  :  27.)  From  what  has  now  been  said  we  may  perceive  that 
the  gift  of  the  Holy  Spirit  is  also  a  part  of  our  salvation,  and  that  this  (-ught 
to  be  accomplished  through  the  mediator ;  for  the  Holy  Spirit  renovates  the 
heart  by  abolishing  sin,  which  being  abolished,  death  must  also,  necessarily, 
be  abolished.  It  was  for  this  destruction,  or  abolishing  of  sin  and  death, 
that  Christ  came  into  the  world. 

4.  He  saves  us  fully,  and  perfectly,  by  commencing  salvation  in  us  in 
this  life,  and  at  length  consummating  it  in  the  life  to  come.  This  he  does, 
because  his  merit  is  most  perfect,  and  that  for  two  reasons,  as  has  already 
been  explained :  First,  because  he  is  God.  "  God  purchased  the  church  vath 
his  own  blood ;  (Acts  20:  28.)  from  which  it  appears  that  his  satisfaction 


168  WHY  THE   SON  OP  GOD  IS  CALLED  JESUS. 

surpasses  the  punishment  and  satisfaction  of  all  the  angels ;  and  secondly  be- 
cause of  the  greatness  of  the  punishment  which  he  endured  for  us.  He  also 
saves  us  in  the  manner  just  specified,  because  the  salvation  which  he  confers 
upon  us  is  most  full,  and  complete :  "Ye  are  complete  in  him  ; "  (Col. 
2 :  10  ;)  that  is,  ye  have  all  things  which  pertaiu  unto  everlasting  bles- 
sedness, and  are  made  the  complete  and  happy  sons  of  God  through  and 
on  account  of  Jesus  Christ :  "  For  it  pleased  the  Father,  that  in  him 
should  aU  fulhiess  dwell."  "The  blood  of  Jesus  Christ,  the  Son  of  God 
cleanseth  us  from  all  sin."  "  There  is  no  condemnation  to  them  that  are 
in  Christ  Jesus."  "  But  this  man,  because  he  continueth  for  ever,  hath 
an  imchangeable  priesthood."  "  Wherefore  he  is  able  to  save  them  to  the 
uttermost  that  come  unto  God  by  him."  (Col.  1 :  19.  1  John  1 :  7. 
Rom.  8  :  1.     Heb.  7  :  24.) 

The  sum  of  all  that  has  been  said  concerning  the  name  of  Jesus,  may 
be  briefly  reduced  to  these  questions :  1.  Who  is  he  that  saves  us  f  The 
Son  of  God  is  our  Jesus,  or  Saviour.  2.  Whom  does  he  save?  His  peo- 
ple, that  is,  all  and  only  the  elect  given  to  him  by  the  Father  3.  From 
what  evils  does  he  save  us  ?  From  all  sias,  and  from  the  punishment  of  sia. 
4.  In  what  manner  does  he  save  us  P  In  two  ways ;  by  his  merit  and  effi- 
cacy, and  in  each  way  most  perfectly. 

Now,  therefore,  what  is  the  meaning  of  this  article,  I  believe  in  Jesus? 
It  means,  1.  I  behove  that  there  is  a  certaiu  Saviour  of  the  human  race. 
2.  I  believe  that  this  person,  Jesus,  born  of  the  Virgin  Mary,  is  this  Sa- 
viour, of  whom  the  Father  declared  from  Heaven,  "  This  is  my  beloved 
Son  in  whom  I  am  well  pleased ;  hear  ye  him."  (Matt.  3  :  17.)  God 
therefore  wiQ  have  him  to  be  worshipped  and  honored :  "  He  that  honoreth 
not  the  Son,  honoreth  not  the  Father  which  hath  sent  him."  (John  5 : 
23.)  3.  I  beheve  that  this  Jesus,  by  his  merit  and  efficacy,  dehvers  us 
from  all  evils,  both  of  guilt  and  punishment,  by  commencing  this  salvation 
in  us  in  this  life,  and  consummating  it  in  the  life  to  come.  4.  I  beheve 
that  he  is  not  only  the  Saviour  of  others,  whom  he  has  called  into  his  ser- 
vice, but  that  he  is  also  my  only  and  perfect  Saviour,  working  effectually 
in  me  here,  and  carrying  on  until  the  day  of  full  redemption  what  he  has 
commenced. 


Question  30.  Do  such  then  beheve  in  Jesus  the  only  Saviour,  who  seek 
their  salvation  and  happiness  of  saints,  of  themselves,  or  anywhere  else  ? 

Answer.  They  do  not ;  for  though  they  boast  of  him  in  words,  yet  in  deeds  they 
deny  Jesus,  the  only  deliverer  and  Saviour  :  for  one  of  these  two  things  must  be  true, 
that  either  Jesus  is  not  a  complete  Saviour,  or  that  they,  who  by  a  true  faith  receive 
this  Saviour,  must  find  all  things  in  him  necessary  to  their  salvation. 

EXPOSITION. 

This  question  is  proposed  on  account  of  those  who  glory  in  the  name  of 
Jesus,  and  yet,  at  the  same  time,  seek  their  salvation,  either  wholly  or  in 
part  in  some  other  place  without  him,  Lq  the  merits  of  the  saints,  in  the 
indulgences  of  the  Pope,  m  their  own  offerings,  works,  fastings,  prayers, 
alms,  &c.,  as  do  the  Papists,  the  Jesuits,  and  other  hypocrites  of  a  similar 


WHY  THE   SON   OF   GOD   IS  CALLED  CHRIST.  169 

cast.  Wc  must  therefore  enquire,  whether  these  persons  beheve  in  Jesus 
as  the  only  Saviour,  or  not.  It  is  answered,  that  they  do  not  believe  in 
him,  but  that  in  very  deed  they  deny  him,  however  much  they  may  boast 
of  him  in  words.  The  substance  of  this  answer  is  included  in  this  syllo- 
gism, drawn  from  the  description  of  an  only  and  perfect  Saviour :  Who- 
soever is  a  perfect,  and  only  Saviour,  he  does  not  confer  salvation  with 
others,  nor  in  part  only.  Jesus  is  a  complete  and  only  Saviour,  as  we  have 
shown  in  the  exposition  of  the  former  question.  Therefore  he  does  not 
confer  salvation  in  connection  with  others,  nor  in  part  only ;  but  he  alone 
confers  it  entire,  and  in  the  most  perfect  maimer.  Hence  we  justly  conclude 
that  all  those  who  seek  their  salvation  wholly  or  in  part  somewhere  else, 
in  reality  deny  him  to  be  an  only  and  perfect  Saviour.  Or,  we  may  put 
it  in  this  form :  Those  who  seek  salvation  elsewhere  than  in  Christ,  whether 
in  the  saints,  or  in  themselves,  &c.,  do  not  believe  in  Jesus  as  an  only  Sa- 
viour. The  Papists  and  Jesuits,  who  look  upon  their  works  as  meritorious, 
do  this.  Therefore  they  do  not  believe  in  Jesus  as  their  only  Saviour. 
The  minor  proposition  is  acknowledged  by  them ;  and  as  to  the  major,  it  is 
clearly  evident  from  the  description  which  we  have  given  of  a  perfect 
Saviour. 

Obj.  God  desires  and  commands  us  to  pray  for  each  other.  Therefore 
to  attribute  a  part  of  our  salvation  to  the  intercession  of  the  saints,  does 
not  impeach  the  office  and  glory  of  an  only  Saviour.  Ans.  There  is  a 
great  distinction  to  be  made  between  the  intercessions  of  Christ  and  those 
of  the  saints.  Christ  intercedes  for  us  with  the  Father,  by  the  efficacy  of 
his  own  pecuHar  dignity  and  merit ;  and  is  heard  on  account  of  himself, 
and  obtains  what  he  asks.  The  saints  pray  and  intercede  mutually  for  each 
other  in  this  life,  and  the  good  things  which  they  ask  and  obtain  for  them- 
selves, and  others,  they  seek  and  obtain,  not  upon  their  own  worthiness, 
but  upon  the  ground  of  the  dignity  and  merit  of  the  mediator.  Wherefore, 
inasmuch  as  the  Papists  imagine  that  the  saints  obtain  favor  with  God,  and 
certain  good  things  for  others  on  account  of  the  worthiness  of  their  own 
merits,  they  manifestly  derogate  from  the  office  and  glory  of  Jesus,  and 
deny  him  to  be  an  only  Saviour. 


TWELFTH  LORD'S  DAY. 

Question  31.     Why  is  he  called  Christ,  that  is,  anointed  ? 

Answer.  Because  he  is  ordained  of  God  the  Father,  and  anointed  with  the  Holy 
Ghost,  to  be  our  chief  Prophet  and  teacher ;  who  has  fully  revealed  to  us  the  secret 
counsel  and  will  of  God  concerning  our  redemption,  and  to  be  our  only  High  Priest, 
who,  by  the  one  sacrifice  of  his  body,  has  redeemed  us,  and  makes  continual  inter- 
cession with  the  Father  for  us  ;  and  also  to  be  our  Eternal  King,  who  governs  us  by 
his  word  and  Spirit,  and  who  defends  and  preserves  us  in  the  enjoyment  of  that  sal- 
vation he  has  purchased  for  us. 

EXPOSITION. 

Jesus  is  the  proper  name  of  the  mediator ;  Christ  is,  as  it  were,  an  addi- 
tional appellation ;  for  he  is  Jesus  in  such  a  manner  that  he  is  also  the 


170  WHY  THE   SON   OP   GOD   IS   CALLED   CHRIST. 

Christ,  the  promised  Saviour  and  Messiah.  Both  titles  designate  his  office, 
yet  not  with  the  same  clearness  ;  for  wliilst  the  name  Jesus  denotes  the  office 
of  the  mediator  in  a  general  way,  that  of  Christ  expresses  it  more  fully 
and  distinctly ;  for  the  name  Christ  expresses  the  three  parts  of  his 
office,  viz :  prophetical,  sacerdotal,  and  regal.  The  name  Christ  signifies 
the  anointed.  Therefore,  he  is  Jesus  the  Saviour,  in  such  a  manner  that 
he  is  Christ,  or  the  anointed,  ha\ing  the  office  of  one  that  is  anointed, 
which  consists  of  three  parts,  as  has  just  been  remarked.  The  reason  why 
these  three  tilings  are  comprehended  in  the  name  of  Christ,  is,  because 
prophets,  priests  and  kings  were  anciently  anointed,  by  which  was  signified 
both  an  ordination  to  the  office,  and  also  a  conferring  of  those  gifts  which 
were  necessary  for  the  proper  discharge  of  the  duties  thereby  imposed. 
Therefore^  we  thus  conclude :  He  who  is  to  be  a  prophet,  priest,  and  king, 
and  is  called  the  anointed,  he  is  so  called  on  account  of  these  three  offices. 
Christ  was  to  be  a  prophet,  priest  and  king,  and  is  called  the  anointed. 
Therefore,  he  is  called  the  anointed,  or  Christ,  on  account  of  these  three, 
so  that  these  parts  of  the  office  of  the  mediator  are  expressed  in  the  one 
title  of  the  Messiah,  the  Christ,  the  Anointed.  In  discussing  this  question 
of  the  Catechism,  we  must  enquire : 

I.   What  is  meant  hy  the  anointing  of  Christy  seeing  the  Scriptwres  no 

ivhere  speak  of  his  being  anointed  9 
11.    What  is  the  prophetical  office  of  Christ  f 
m.    What  is  the  piestly  office  of  Christ  f 
IV.    Whcct  is  the  regal  office  of  Christ  ? 

I.    What  is  the  unction,  or  anointing  of  Christ  f 

Anomting  was  a  ceremony  by  which  prophets,  priests  and  kings  were 
confii-med  in  their  office  by  being  anointed  either  with  common,  or  with  a 
particular  kind  of  oil.  This  anointing  signified,  1.  An  ordination,  or  call- 
ing to  the  office  for  which  they  were  thus  set  apart.  2.  It  signified  the 
promise  and  bestowment  of  the  gifts  necessary  for  the  purpose  of  sustain- 
ing those  upon  whom  the  burden  of  either  of  these  offices  was  imposed. 
There  was  also  an  analogy  between  the  sign,  or  the  external  anointing,  and 
the  thing  signified  thereby :  because  as  oil  strengthens,  invigorates,  reno- 
vates, and  makes  firm  the  dry  and  feeble  members  of  the  body,  and  renders 
them  active  and  fit  for  the  discharge  of  their  office ;  so  the  Holy  Spirit 
enhvens  and  renews  our  nature,  unfit  of  itself  for  the  accomplishment  of 
any  thing  that  is  good,  and  furnishes  it  with  strength  and  power  to  do  that 
which  is  agi-eeable  to  God,  and  to  discharge  properly  the  duties  imposed 
upon  us  in  the  relations  in  which  we  are  called  to  serve  him. 

Moreover,  those  who  were  anointed  under  the  Old  Testament  were  types 
of  Christ,  so  that  it  may  be  said  that  their  anointing  was  only  a  shadow, 
and  so  imperfect.  But  the  anointing  of  Chi'ist  was  perfect.  For  "  in  him 
dwelleth  aU  the  fullness  of  the  Godhead  bodily."  (Col.  2  :  9.)  He  alone 
received  all  the  gifts  of  the  Spirit  in  the  highest  number  and  degree. 
Another  point  of  difierence  is  seen  in  this,  that  none  of  those  who  were 
anointed  under  the  Old  Testament  received  all  the  gifts  —  some  received 
more,  others  less ;  but  no  one  received  all,  neither  did  all  receive  them  in 
the  same  degree.     Christ,  however,  had  all  these  gifts  in  the  fullest  and 


WHY  THE   SON   OF   GOD   IS   CALLED   CfflllST.  171 

highest  sense.  Therefore,  although  this  anointing  was  proper  to  those  of 
the  Old  Testament,  as  well  as  to  Christ,  yet  it  was  real  and  perfect  in  no 
one  excepting  Christ. 

Obj.  But  we  no  where  read  of  the  anointing  of  Christ  in  the  holy  Scrip- 
tures. Ans.  It  is  true,  indeed,  that  it  is  no  where  said  that  Christ  was 
anointed  ceremoniously  ;  but  he  was  anointed  really  and  spiritually,  that  is, 
he  received  the  thing  signified  thereby,  which  was  the  Holy  Ghost.  "  There- 
fore God,  thy  God  hath  anointed  thee  with  the  oil  of  gladness  above  thy 
fellows."  "  The  Spirit  of  the  Lord  is  upon  me,  because  the  Lord  hath 
anointed  me."  (Ps.  45 :  7.  Heb.  1:9.  Is.  61 :  1.)  The  anointing 
of  Christ  is,  therefore,  spoken  of  both  in  the  Old  and  New  Testament.  It 
behooved  Christ  to  be,  not  a  typical  prophet,  priest  and  king,  but  that  one 
which  was  signified  and  true,  of  whom  all  the  others  were  but  shadows. 
Hence  it  behooved  him  to  be  anointed,  not  typically,  but  really ;  for  it  was 
necessary  that  there  should  be  an  analogy  between  the  office  and  the  anoint- 
ing, and,  as  a  matter  of  consequence,  it  became  necessary  that  his  anointing 
should  not  be  sacramental,  but  spiritual ;  not  typical,  but  real. 

Christ  was,  then,  anointed,  1.  Because  he  was  ordained  to  the  office  of 
mediator  by  the  will  of  his  Heavenly  Father.  "  I  am  not  come  of  myself, 
but  the  Father  hath  sent  me."  "  God  hath  spoken  unto  us  by  his  Son, 
whom  he  hath  appointed  heir  of  all  things."  (John  7  :  28.  Heb.  1:1.) 
2.  Because  his  human  nature  was  endowed  with  the  gifts  of  the  Holy 
Spirit  without  measure ;  so  that  he  had  aU  the  gifts  and  graces  necessary 
for  restoring,  ruling  and  preserving  his  church,  and  for  administering  the 
government  of  the  whole  world,  and  directing  it  to  the  glory  of  God,  and 
the  salvation  of  his  people.  "  For  he  whom  God  hath  sent  speaketh  the 
words  of  God ;  for  God  giveth  not  the  Spirit  by  measure  unto  him."  (John 
3  :  34.)  These  two  parts  of  the  anointing  of  Christ  difier  from  each  other 
in  this  manner,  that  the  conferring  of  gifts  has  respect  to  the  human  natui'e 
only,  whilst  his  ordination  to  the  office  of  mediator  has  respect  to  both 
natures. 

Hence,  an  answer  is  readily  furnished  to  another  objection  which  we 
sometimes  hear :  God  cannot  be  anointed  Christ  is  God.  Therefore,  he 
could  be  anointed.  Ans.  We  grant  the  whole  if  understood  of  that  nature 
in  which  Christ  is  God,  that  he  cannot  be  anointed,  1.  Because  it  is  impos- 
sible for  us  to  add  anything  of  justice,  wisdom  and  power  to  the  Godhead. 
2.  Because  the  Holy  Spirit,  by  whom  the  anointing  was  efiected,  is  the 
proper  Spirit  of  Christ,  no  less,  than  of  the  Father.  Therefore,  just  as  no 
one  can  give  thee  thy  spirit  which  is  in  thee,  because  what  thou  hast  cannot 
be  given  to  thee  ;  so  no  one  can  give  the  Holy  Spirit  to  God,  because  he 
is  in  him,  from  him,  is  his  proper  Spirit,  and  is  given  to  others  by  him. 

Obj.  But  if  Christ  could  not  be  anointed  as  to  his  Divinity,  he  is  then 
prophet,  priest,  king  and  mediator,  according  to  his  humanity  only ;  for  he 
is  mediator  according  to  that  nature  only  which  could  be  anointed.  But  it 
was  possible  for  him  to  be  anointed  only  as  to  his  humanity.  Therefore, 
he  is  mediator  according  to  his  humanity  alone.  The  minor  proposition  is 
proven  by  the  definition  of  anointing,  which  is  to  receive  gifts.  But  he 
received  gifts  only  as  to  his  human  nature.  Therefore,  it  was  in  respect 
to  this  alone  that  he  was  anointed.  Ans.  We  deny  what  is  here  affirmed, 
because  the  definition  which  is  given  of  anointing  is  not  sufficiently  dis- 


■0 


172  WHY  THE   SON   OF   GOD   IS   CALLED   CHRIST. 

tinct  nor  full ;  for  anointing  does  not  merely  include  the  reception  of  the  ^fts 
which  pertain  only  to  the  humanity  of  Clmst,  but  also  an  ordination  to  the 
office  of  mediator  which  has  respect  to  both  natures.  Therefore,  although 
the  humanity  of  Christ  alone  could  receive  the  Holy  Spirit,  yet  it  does  not 
follow  that  his  Divinity  was  excluded  from  this  anointing,  in  as  far  as  it  was 
a  designation  to  the  office  of  mediator.  Or  we  may  present  the  argument 
clearer  by  considering  it  negatively :  Christ  is  not  mediator  according 
to  the  nature  in  which  he  is  not  anointed.  He  is  not  anointed  as  to 
his  Divinity.  Therefore  he  is  not  mediator  in  respect  to  his  Godhead.  Ans. 
There  are  here  four  terms.  In  the  major,  the  anointing  is  taken  for  both 
parts  thereof,  or  for  the  whole  anointing  —  for  the  designation  to  the  office, 
and  the  bestowment  of  gifts.  In  the  minor,  it  is  considered  only  in  relation 
to  one  part  of  the  anointing.  Therefore,  it  follows  that  Christ  was  anointed 
accordmg  to  each  nature,  although  in  a  different  manner,  as  has  been 
shown.  Hence,  Christ  is  prophet,  priest,  king  and  mediator,  in  respect  to 
each  nature,  which  is  confirmed  in  the  word  of  God  by  these  two  funda- 
mental rules ; 

1.  The  properties  of  the  one  nature  of  the  mediator,  are  attributed  to 
the  whole  person  in  the  concrete,  according  to  the  communication  of  prop- 
erties ;  but  in  respect  to  that  nature  only  to  which  they  are  peculiar,  as 
God  is  angry,  suffered,  died,  viz.,  according  to  his  humanity.  The  man 
Christ  is  omnipotent,  eternal,  everywhere,  viz.,  according  to  his  Divinity. 

2.  The  names,  also,  of  the  office  of  mediator,  are  attributed  to  the  whole 
person  in  respect  to  both  natures,  yet  preserving  the  properties  of  each 
nature,  and  the  differences  in  the  works  peculiar  to  each ;  because,  both 
the  divine  and  human  nature,  together  with  the  operations  thereof,  are 
necessary  to  the  discharge  of  the  office  of  mediator.  So  that  each  may 
perform  that  which  is  proper  to  it,  in  connection  with  the  other. 

Irenaeus  says,  in  relation  to  this  subject,  that  this  anointing  is  to  be 
understood  as  comprehending  the  three  persons  of  the  Godhead:  the 
Father,  as  the  anointer,  the  Son,  as  the  anointed,  and  the  Holy  Spirit,  as 
the  unction,  or  the  anointing. 

n.    What  is  the  prophetical  office  of  Christ  ? 

Having  considered  what  we  are  to  understand  by  the  anointing  of  Christ, 
we  must  now  speak  briefly  of  the  three-fold  office,  or  of  the  three  parts  of 
the  office  of  the  mediator  unto  which  Christ  was  anointed.  And  in  order 
that  we  may  have  a  proper  understanding  of  this  subject,  we  must  define 
what  the  terms  prophet,  priest,  and  king  signify,  which  may  be  gathered 
from  the  parts  of  the  office  which  these  persons  severally  discharged. 

The  -^ovdi  prophet  comes  from  the  Greek  ';r^o<}>7)fjn,  which  means  to  publish 
things  that  are  to  come.  In  general,  a  prophet  is  a  person  called  of  God, 
to  declare  and  explain  his  will  to  men  concerning  things  present  or  future, 
which  otherwise  would  have  remained  unknown,  inasmuch  as  the  truths 
which  he  reveals  are  of  such  a  nature  that  men,  of  themselves,  could  never 
have  attained  a  knowledge  of  them.  A  prophet  is  either  a  minister,  or 
the  head  and  chief  of  the  prophets,  which  is  Christ.  Of  those  prophets 
which  were  ministeiial,  some  were  of  the  Old  and  some  of  the  New  Testa- 
ment. Among  the  latter  there  were  some  that  were  generally,  and  others 
specially,  so  called. 


WHY  THE   SON   OF   GOD   IS    CALLED    CHRIST.  178 

The  prophets  of  the  Old  Testament  were  persons  immediately  called, 
and  sent  of  God  to  his  people,  that  they  might  reprove  their  errors  and 
sins,  by  threatening  punishment  upon  offenders,  and  inviting  men  to  repen- 
tance ;  that  they  might  declare  and  expound  the  true  doctrine  and  worship 
of  God,  and  preserve  it  from  falsehood  and  corruption ;  that  they  might 
make  known  and  illustrate  the  promise  of  the  Messiah  —  the  benefits  of 
his  kingdom,  and  might  fore-tell  events  that  were  to  come,  having 
the  gift  of  miracles,  and  other  sure  and  divine  testimonies  so  that  they 
could  not  err  in  the  doctrine  wliich  they  declared ;  and  at  the  same  time 
sustaining  certain  relations  to  the  state,  and  performing  duties  of  a  civil 
character. 

A  prophet  of  the  New  Testament  specially  so  called,  was  a  person  im- 
mediately called  of  God,  and  furnished  with  the  gift  of  prophecy  for  the 
purpose  of  fore-seeing,  and  fore-telling  things  to  come ;  such  were  Paul, 
Peter,  Agabus,  &c.  Whoever  has  the  gift  of  understanding,  explaining, 
and  applying  the  holy  Scriptures  to  the  edification  of  the  church,  and 
individuals,  is  a  prophet,  generally,  so  called.  It  is  in  this  sense  the  term 
is  used  in  1  Cor.  14 :  3,  4,  5,  29. 

Christ  is  the  greatest  and  chief  prophet,  and  was  immediately  ordained 
of  God,  and  sent  by  him  from  the  very  commencement  of  the  church  in 
Paradise,  for  the  purpose  of  revealing  the  will  of  God  to  the  human  race ; 
instituting  the  ministry  of  the  word  and  the  sacraments,  and  at  length 
manifesting  himself  in  the  flesh,  and  proving  by  his  divine  teaching  and 
works  that  he  is  the  eternal  and  con-substantial  Son  of  the  Father,  the 
author  of  the  doctrine  of  the  gospel,  giving  through  it  the  Holy  Spirit, 
kindling  faith  in  the  hearts  of  men,  sending  apostles,  and  collecting  to  him- 
self a  church  from  the  human  family  in  which  he  may  be  obeyed,  invoked 
and  worshipped. 

The  prophetical  office  of  Christ  is,  therefore,  1.  To  reveal  God  and  his 
whole  will  to  angels  and  men,  which  could  only  be  made  known  through  the 
Son,  and  by  a  special  revelation.  "  He  who  is  in  the  bosom  of  the  Father, 
he  hath  declared  him."  "  I  speak  to  the  world  those  things  which  I  have 
heard  of  my  Father.  (John  1 :  18  ;  8  :  26.)  It  was  also  the  office  of 
Christ  to  proclaim  the  law,  and  to  keep  it  free  from  the  errors  and  corrup- 
tions of  men.  2.  To  institute  and  preserve  the  ministry  of  the  gospel ;  to 
raise  up  and  send  forth  prophets,  apostles,  teachers,  and  other  ministers  of 
the  church ;  to  confer  on  them  the  gift  of  prophecy,  and  furnish  them  with 
the  gifts  necessary  to  their  calling.  "And  he  gave  some  apostles,  and 
some  prophets,  and  some  evangehsts,"  &c.  "  Therefore  said  the  wisdom 
of  God,  I  will  send  them  prophets,  and  apostles,"  &c.  "For  I  will  give 
you  a  mouth,  and  wisdom  which  all  your  adversaries  shall  not  be  able  to 
gainsay,  nor  resist."  "  The  Spirit  of  Christ  spoke  through  the  prophets." 
(Ep.  4:  11.  Luke  11:  49;  21:  15.  1  Pet.  1:  11.)  3.  It  pertains 
to  the  prophetical  office  of  Christ  that  he  should  be  efficacious  through  his 
ministry,  in  the  hearts  of  those  that  hear,  to  teach  them  internally  by  his 
Spirit,  to  illuminate  their  minds,  and  move  their  hearts  to  faith  and  obedience 
by  the  gospel.  "  He  shall  baptize  you  with  the  Holy  Ghost,  and  with  fire." 
"  Then  opened  he  their  understandings,  that  they  might  imderstand  the 
scriptures."  "  Christ  gave  himself  for  the  chui'ch  that  he  might  sanctify 
and  cleanse  it  with  the  washing  of  water  by  the  word."  "And  they  went 
forth,  and  preached  everywhere,  the  Lord  working  with  them,  and  confirming 


174  WHY  THE   SON  OF   GOD  IS   CALLED   CHRIST. 

the  word  with  signs  following."  "  The  Lord  opened  the  heart  of  Lydia, 
that  she  attended  unto  the  things  spoken  by  Paul."  "  The  Lord  gave  tes- 
timony unto  the  word  of  his  grace."  (Matt.  3  :  11.  Luke  24 :  45.  Ep. 
6 :  26.  Mark  16 :  20.  Acts  16 :  14  ;  14 :  3.)  To  sum  up  the  whole 
in  a  few  words,  the  prophetical  olffice  of  Christ  consists  of  three  parts : 
To  reveal  the  will  of  the  Father ;  to  institute  a  ministry,  and  to  teach 
internally,  or  effectually  through  the  ministry.  These  three  things 
Christ  has  performed  from  the  very  commencement  of  the  church,  and  wSl 
perform  even  to  the  end  of  the  world,  and  that  by  his  authority,  power  and 
efficacy.  Hence,  Christ  is  called  the  Word,  not  only  in  respect  to  the 
Father,  by  whom  he  was  begotten  when  beholding  himself  in  contemplation, 
and  considering  the  image  of  himself,  not  vanishing  away,  but  subsisting, 
con-substantial,  and  co-eternal  with  the  Father  himself;  but  also  in  respect 
to  us,  because  he  is  the  person  that  spake  to  the  fathers,  and  brought  forth 
the  living  word,  or  gospel  from  the  bosom  of  the  Father. 

Hence  it  is  apparent  from  what  has  now  been  said,  what  is  the  difference 
between  Christ  and  other  prophets,  and  why  he  is  called  the  greatest  teacher, 
and  prophet,  and  so  the  cluef  of  all  prophets.  1.  Christ  is  the  Son  of 
God,  and  Lord  of  all ;  the  other  prophets  were  only  men,  and  servants  of 
Christ.  2.  Christ  brought  forth  and  uttered  the  word  immediately  from 
the  Father  to  men ;  other  prophets  and  apostles  are  called  and  sent  by 
Christ.  3.  The  prophetical  wisdom  of  Christ  is  infinite ;  for  even  accord- 
ing to  his  humanity,  he  excelled  all  others  in  every  gift.  4.  Christ  is  the 
fountain  of  all  truth,  and  the  author  of  the  ministry:  other  prophets 
merely  proclaim  and  reveal  what  they  receive  from  Christ.  Hence  Christ 
is  said  to  have  spoken  through  the  prophets.  Neither  does  he  reveal  his 
doctrine  to  the  prophets  alone,  but  to  all  the  godly.  Hence  it  is  said,  "  of 
his  fullness  have  we  all  received,"  &c.  (John  1 :  16.)  5.  Christ  preaches 
effectually  through  his  own  external  ministry,  and  that  of  those  whom  he 
calls  into  his  service,  by  virtue  of  the  Holy  Spirit  operating  upon  the  hearts 
of  men :  other  prophets  are  the  instruments  which  Chi-ist  employs,  and  are 
co-workers  together  with  him.  6.  The  doctrine  of  Christ  is  clearer  and 
more  complete  than  that  of  Moses  and  all  the  other  prophets.  7.  Christ 
had  authority  of  himself;  others  have  their  authority  from  Christ.  We 
believe  Christ  when  he  speaks  on  account  of  himself,  but  we  believe  others 
because  Christ  speaks  in  them. 

in.    What  is  the  priestly  or  sacerdotal  office  of  Christ  ? 

A  priest  in  general  is  a  person  appointed  of  God,  for  the  purpose  of  of- 
fering oblations  and  sacrifices,  for  interceding  and  teaching  others.  We 
may  distinguish  between  those  who  serve  in  the  capacity  of  priests,  by 
speaking  of  them  as  typical  and  real.  A  typical  priest  is  a  person  ordained 
of  God  to  offer  typical  sacrifices,  to  make  intercessions  for  himself  and 
others,  and  to  teach  the  people  concerning  the  will  of  God,  and  the  Mes- 
siah to  come.  Such  were  all  the  priests  of  the  old  Testament,  among 
whom  there  was  one  that  was  the  greatest,  usually  called  the  High  Priest ; 
the  others  were  inf3rior.  It  was  peculiar  to  the  High  Priest,  1.  That  he 
alone  entered  once  every  year  into  the  sanctuary,  or  most  holy  place,  and 
that  with  blood  which  he  offered  for  himself,  and  the  people,  burning  incense 
and  making  incercession.     2.  He  had  a  more  splendid  and  gorgeous  appa- 


WHY  THE   SON  OF   GOD  IS   CALLED   CHRIST.  175 

rel  than  the  others.  3.  He  was  placed  over  the  rest.  4.  He  offered 
sacrifice,  and  made  intercession  for  himself  and  the  people.  5.  He  was  to  be 
consulted  in  matters  or  questions  that  were  doubtful,  weighty  and  obscure, 
and  returned  to  the  people  the  answer  which  God  directed  him  to  give. 
All  the  rest  were  inferior,  whose  office  it  was  to  offer  sacrifices,  to  teach  the 
doctrine  of  the  law,  and  the  promises  pertaining  to  the  Messiah,  and  to 
intercede  for  themselves  and  others.  Wlierefore,  although  all  the  priests 
of  the  old  Testament  were  types  of  Christ,  yet  the  typical  character  of  the 
High  Priest  was  the  most  notable  of  them  all,  because  in  him  there  were 
many  thmgs  that  represented  Christ,  the  true  and  great  High  Priest  of  the 
Church. 

Obj.  But  if  prophets  and  priest  both  teach,  they  do  not  differ  from  each 
other.  Ans.  They  did  indeed  both  teach  the  people,  yet  they  were  vari- 
ously distinguished.  Prophets  were  raised  up  immediately  by  God,  from 
any  tribe,  whilst  the  priests  were  mediately  ordained  from  the  single  tribe 
of  Levi.  Prophets  taught  extraordinarily,  whilst  the  priests  had  the  ordi- 
nary ministry.  The  prophets  received  their  doctrine  immediately  from  God, 
whilst  the  priests  learned  it  out  of  the  law.  The  prophets  had  divine  tes- 
timonies so  that  they  could  not  err ;  the  priests  could  err  in  doctrine,  and 
often  did  err  in  their  instructions,  and  were  reproved  by  the  prophets. 

The  signified  and  true  priest  is  Christ,  the  Son  of  God,  who  was  imme- 
diately ordained  by  the  Father,  and  anointed  by  the  Holy  Ghost  to  this 
office,  that,  having  assumed  human  nature,  he  might  reveal  the  secret  mil 
and  counsel  of  God  to  us,  and  offer  himself  a  propiatory  sacrifice  for  us, 
interceding  in  our  behalf,  and  applying  his  sacrifice  unto  us,  having  the 
promise  that  he  is  always  certainly  heard  in  behalf  of  all  those  for  whom 
he  intercedes,  and  obtains  for  them  the  remission  of  sins ;  and  finally  through 
the  ministers  of  the  word  and  the  Holy  Spirit,  collects,  illuminates  and  sanc- 
tifies his  church. 

There  are,  therefore,  four  principal  parts  of  the  priestly  office  of  Christ: 
1.  To  t^ach  men,  and  that  in  a  different  manner  from  all  others,  who  are 
called  to  act  as  priests  ;  for  he  does  not  merely  speak  to  the  ear  by  his 
word,  but  effectually  inclines  the  heart  by  his  Holy  Spirit.  2.  To  offer 
himself  a  sacrifice  for  the  sins  of  the  world.  3*  To  make  continual  inter- 
cession and  prayer  for  us  to  the  Father,  that  he  may  receive  us  into  his 
favor  on  account  of  his  intercession  and  will,  and  on  account  of  the  perpet- 
ual efficacy  of  his  sacrifice ;  and  to  have  the  promise  of  being  heard  in 
reference  to  those  things  which  he  asks.  4.  To  apply  his  sacrifice  unto 
those  for  whom  he  intercedes,  which  is  to  receive  into  favor  those  that  be- 
lieve, and  to  bring  it  to  pass  that  the  Father  may  receive  them,  and  that 
faith  may  be  wrought  in  their  hearts,  by  which  the  merits  of  Christ  may 
be  made  over  to  them,  so  that  they  are  regenerated  by  the  Holy  Spirit  unto 
everlasting  life. 

From  what  has  now  been  said  we  may  easily  perceive  the  difference 
between  Christ  and  other  priests.  1.  The  latter  teach  only  with  the 
external  voice  ;  Christ  teaches  also  by  the  inward  and  efficacious  working 
of  the  Holy  Spirit.  2.  Other  priests  do  not  make  continual  intercession, 
nor  do  they  always  obtain  those  things  for  which  they  pray.  3.  They  do 
not  apply  their  own  benefits  to  others.  4.  They  do  not  offer  themselves  a 
sacrifice  for  others ;  all  of  which  things  belong  to  Christ  alone. 


176  WHAT  THE  NAME   CHRISTIAN   IMPORTS. 

lY.    What  is  the  Kingdom  or  regal  office  of  Christ  ? 

A  king  is  a  person  ordained  of  God,  that  he  may  rule  over  a  certam 
people,  according  to  just  laws,  that  he  may  have  power  to  reward  the  good 
and  punish  the  evil,  and  that  he  may  defend  his  subjects,  not  having  any 
one  superior  or  above  him.  The  King  of  Kings  is  Christ,  who  was  imme- 
diately ordained  of  God,  that  he  might  govern,  by  his  word  and  Spirit,  the 
church  wliich  he  purchased  with  his  own  blood,  and  defend  her  against  all 
her  enemies,  whom  he  will  cast  into  everlasting  punishment,  whilst  he  will 
reward  his  people  with  eternal  life. 

The  kuigly  office  of  Christ  is  therefore :  1.  To  rule  the  church  by  his 
word  and  Spirit,  which  he  does  in  such  a  manner  that  he  does  not  only  show 
us  what  he  would  have  accomphshed  in  us,  but  also  so  inclines  and  afiects 
the  heart  by  his  Spirit,  that  we  are  led  to  do  the  same.  2.  He  preserves 
and  defends  us  against  our  enemies,  both  external  and  internal,  which  he 
does  by  protecting  us  by  his  almighty  power,  arming  us  against  our 
foes,  that  we  may  by  his  Spirit,  be  furnished  with  every  weapon  necessary 
for  resisting  and  overcoming  them.  3.  To  bestow  upon  his  church  gifts  and 
glory ;  and  finally,  to  Uberate  her  from  all  evils ;  to  control  and  overcome 
all  Ins  enemies  by  his  power,  and  at  length,  having  fully  subdued  them,  to 
cast  them  into  inconceivable  misery  and  wretchedness. 


Question  32.     But  why  art  thou  called  a  Christian  ? 

Ansicer.  Because  I  am  a  member  of  Christ  by  faith,  and  thus  am  partaker  of  his 
anointing,  that  so  I  may  confess  his  name,  and  present  myself  a  Hving  sacrifice  of 
thankfulness  to  him  :  and  also,  that  with  a  free  and  good  conscience  I  may  fight 
against  sin  and  Satan  in  this  life,  and  afterwards  reign  with  him  eternally,  over  all 
creatures. 

EXPOSITION. 

In  this  question  we  are  to  consider  the  dignity  and  communion  of  Christians 
with  Christ  their  head,  together  with  the  offices  which  they  sustain  as  mem- 
bers of  Christ.  The  name  Christian,  was  first  given  to  the  disciples  of  Christ 
at  Antioch,  in  the  time  of  the  Apostles.  Prior  to  this  they  were  called  Breth- 
ren and  Disciples.  The  name  Christian  is  derived  from  Christ,  and  denotes 
one  who  is  a  disciple  of  Christ  —  one  who  follows  his  doctrine  and  life,  and 
who,  being  engrafted  into  Christ,  has  communion  with  him.  There  are  two 
kinds  of  Chi-istians ;  some  that  are  only  apparently  such,  and  others  that 
are  really  and  truly  such.  Those  who  are  Christians  merely  in  appearance, 
are  those  who  have  been  baptized,  and  who  are  in  the  company  of  those 
who  are  called,  and  profess  the  Chi-istian  faith ;  but  are  without  conversion, 
being  nothing  more  than  hypocrites  and  dissemblers,  of  whom  it  is  said : 
"  Many  are  called,  but  few  are  chosen."  "  Not  every  one  that  saith.  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven,"  &c.  (Matt.  20  :  16  ;  7  : 
22.)  Those  are  true  christians  who  are  not  only  baptized  and  profess  the 
doctrine  of  Christ,  but  who  are  also  possessed  of  a  true  faith,  and  declare 
this  by  the  fruits  of  repentance ;  or,  they  are  those  who  are  members  of 
Christ  by  a  true  faith,  and  are  made  partakers  of  his  anointing.     All  true 


WHAT   THE   NAME   CHRISTIAN  IMPORTS.  177 

Christians  are  such  also  in  appearance,  because  it  is  said,  "  Let  your  light 
so  shine  before  men  that  they  may  see  your  good  work,  and  glorify  your 
Father  wliich  is  in  heaven."  "  Show  me  thy  faith  by  thy  works."  (Matt. 
6  :  16.  James  2  :  18.)  But  it  is  not  true,  on  the  other  hand,  that  all  who 
are  apparently  Christians  are  also  such  in  reality ;  because  it  will  be  said 
of  many,  "  I  never  knew  you."     (Matt.  7  :  23.) 

We  are  here  to  speak  only  of  such  as  arc  true  Christians  ;  and  we  must 
enquire,  AVhy  are  we  called  Christians,  that  is,  anointed  ?  The  reasons  of 
this  are  two :  because  we  are  members  of  Christ  by  faith,  and  are  made 
partakers  of  his  anointing ;  that  is,  we  are  called  Christians,  because  we 
have  'communicated  unto  us  the  person,  office  and  dignity  of  Christ. 

To  be  a  member  of  Christ  is  to  be  engrafted  into  him,  and  to  be  united 
to  him  by  the  same  Holy  Spirit  dwelhng  in  liim  and  in  us,  and  by  this  Spirit 
to  be  made  a  possessor  of  such  righteousness  and  life  as  is  in  Christ ;  and 
to  be  made  acceptable  to  God  on  account  of  the  righteousness  of  Christ 
imputed  unto  us  by  faith,  in  as  much  as  this  righteousness  is  imper- 
fect in  this  life.  Of  this  our  communion  with  Chi-ist,  the  following  passages 
of  Scripture  speak.  "  We  being  many  are  one  body  in  Christ."  "  Know 
ye  not  that  your  bodies  are  the  members  of  Christ."  "  He  that  is  joined 
to  the  Lord  is  one  Spirit."  "  We  may  gi^ow  up  into  him  in  all  things, 
which  is  the  head,  even  Christ."  (Rom.  12  :  5.  1  Cor.  6  :  15  ;  12 :  12. 
Eph.  -i  :  15.) 

The  relation  which  holds  between  the  head  and  the  members  of  the  same 
body,  is  a  most  fit  and  striking  illustration  of  the  close  and  indissoluble 
union  between  Christ  and  us.  For,  first,  just  as  the  members  of  the  body 
have  one  and  the  same  head,  by  means  of  which  they  are  joined  together 
by  sinews  and  fleshy  ligaments,  and  from  which  Hfe  and  motion  are  com- 
municated through  the  whole  body ;  and  just  as  all  the  outward  and  inward 
senses  are  seated  in  the  head,  from  which  the  whole  body  and  every  single 
member  draws  its  proper  life  ;  and  as  from  the  head  alone  life  is  com- 
municated to  every  member,  and  not  from  one  member  to  another,  so  long 
as  they  remained  joined  with  the  head  and  with  each  other ;  so  Christ 
is  the  living  head  from  whom  the  Holy  Spirit  is  made  to  pass  over  into 
every  member,  and  not  from  one  member  to  another ;  from  whom  all  the 
members  are  made  to  draw  their  hfe,  and  by  whom  they  are  ruled  as  long 
as  they  remain  imited  to  him  by  the  Spiiit  dwelling  in  him  and  us,  and  that 
through  faith  by  wliich  we  become  the  members  of  Christ :  for  it  is  through 
faith  that  w'e  receive  the  Spirit,  tlirough  whom  tliis  union  is  effected.  But 
the  members  are  united  with  each  other  and  among  themselves  by  mutual 
love,  wliich  cannot  be  wanting  if  we  are  joined  to  the  head ;  for  the  con- 
nection of  the  head  with  the  body  is  the  cause  of  the  union  which  exist 
among  the  members  themselves. 

Secondly ;  just  as  in  the  human  body  there  are  various  gifts,  and  as  the 
members  perform  different  offices,  and  yet  but  one  hfe  animates  and  moves 
them  all,  so  in  the  chmxh,  which  is  but  one  body,  there  are  various  gifts 
and  offices,  and  only  one  Spmt,  by  whose  benefit  and  help  each  indi\idual 
member  performs  his  appropriate  office. 

Thirdly ;  just  as  the  head  is  placed  highest,  and  is,  therefore,  deser- 
ving of  the  greatest  honor,  and  is  the  fountain  of  all  hfe,  so  Chiist  has  the 
highest  place  in  the  church,  because  in  him  the  Spirit  is  without  measure, 
and  from  his  fullness  we  receive  all  the  good  gifts  which  we  enjoy ;  but  in 
12 


178  WHAT  THE  NAME   CHRISTIAN  IMPORTS. 

Christians  who  are  the  members  of  Christ  there  is  only  a  certain  measure 
of  gifts,  which  is  made  over  to  them  from  Christ  their  only  head.  Where- 
fore it  is  plain  that  the  Pope  of  Rome  lies,  when  he  declares  himself  to 
be  the  head  of  the  church. 

Christ  is  our  head,  in  three  respects :  1.  In  respect  to  the  perfection  of 
his  person,  because  he  is  God  and  man,  excelling  all  creatures  in  gifts, 
even  as  far  as  his  human  nature  is  concerned.  "  In  him  dwelleth  all  the 
fulness  of  the  Godhead  bodily,  and  ye  are  complete  in  him."  (Col.  2 : 
9.)  He  alone  gives  the  Holy  Ghost,  as  it  is  said,  "  he  it  is  that  shall 
baptize  you  with  the  Holy  Ghost."  (Matt.  3:  11.)  2.  In  the  dignity 
and  order,  glory  and  majesty  with  which  he  declares  himself  to  be  king, 
Lord,  and  heir  of  all  things.  For,  just  as  God  created  all  things  through 
him,  so  he  has  made  him  heir  of  all  things,  and  the  ruler  of  his  house.  3. 
In  respect  to  his  office.  He  is  the  redeemer  and  sanctifier  of  the  church  —  is 
present  with  every  member  thereof —  rules,  governs,  quickens,  nourishes 
and  confirms  them  so  that  they  remain  united  to  him  and  the  rest  of  the 
members,  just  as  the  head  governs  and  animates  the  whole  body. 

We  are  also  members  of  Christ,  in  three  respects:  1.  Because,  by 
faith  and  the  Holy  Spirit  we  are  joined  to  him,  and,  also,  united  among 
ourselves  just  as  the  members  are  connected  with  the  head  and  with  each 
other.  The  joining  together  of  the  members  of  Christ  with  each  other  and 
among  themselves,  is  no  less  necessary  for  the  safety  of  the  church,  than 
the  conjunction  of  the  whole  body  with  Christ  the  head ;  for  if  you  sepa- 
rate the  hand  from  the  arm,  you  thereby  separate  it  also  from  the  body, 
so  that  it  can  no  longer  have  any  life  :  "  That  Christ  may  dwell  in  your 
hearts  by  faith."  (Ep.  3  :  17.)  2.  Because  we  are  quickened  and  gov- 
erned by  Christ,  and  draw  from  him,  as  the  fountain,  all  good  things,  so 
that  unless  we  continue  in  him  we  have  no  life  in  us,  as  the  members  cut 
off  from  the  body  can  retain  no  life  in  themselves.  "  If  a  man  abide  not 
in  me  he  is  cast  forth  as  a  branch,  and  is  withered."  (John  15  :  6.)  3. 
Because  as  in  the  body  there  are  different  powers  and  functions  belonging 
to  the  members,  so  there  are  different  gifts  and  offices  pertaining  to  the 
members  of  the  church  of  Christ ;  and  as  all  the  actions  of  the  different 
parts  of  the  body  contribute  to  its  preservation,  so  all  the  members  of 
Christ  ought  to  refer  whatever  they  do  to  the  preservation  and  benefit  of 
the  church,  which  is  the  body  of  Christ.  "  For  as  we  have  many  members 
in  one  body,  and  all  members  have  not  the  same  office,  so  we  being  many 
are  one  body  in  Christ,  and  every  one  members  one  of  another."  "  But 
the  manifestation  of  the  Spirit  is  given  to  every  man  to  profit  withal." 
(Rom.  12 :  4.     1  Cor.  12 :  7.) 

Having  now  explained  what  it  is  to  be  a  member  of  Christ,  and  in  what 
manner  we  are  his  members,  it  vrill  be  more  clearly  seen  what  it  is  to  be  a 
partaker  of  the  anointing  of  Christ.  Anointing  signifies  a  communion  of 
the  gifts  and  office  of  Christ ;  or  it  is  a  participation  in  all  the  gifts  of 
Christ,  and  consists  in  the  participation  of  his  longly,  sacerdotal  and  pro- 
phetical office.  To  be  a  partaker  of  the  anointing  of  Christ,  is,  therefore, 
1.  To  be  a  partaker  of  the  Holy  Ghost  and  of  his  gifts,  for  the  Spirit  of 
Christ  is  not  idle  or  inactive  in  us,  but  works  the  same  in  us  that  he  does 
in  Christ,  unless  that  Christ  alone  has  more  gifts  than  all  of  us,  and  these 
also  in  a  greater  or  higher  degree.  2.  That  Christ  communicates  his  pro- 
phetical, sacerdotal  and  kingly  office  unto  us. 


WHAT  THE  NAME   CHRISTIAN  IMPORTS.  179 

The  prophetical  dignity  which  is  in  Cliristians,  is  an  understanding, 
acknowledgement  and  confession  of  the  true  doctrine  of  God  necessary 
for  our  salvation.  Or,  our  prophetical  office  is,  1.  Rightly  to  know  God 
and  his  will.  2.  That  every  one  in  his  place  and  degree  profess  the  same, 
being  correctly  understood,  faithfully,  boldly  and  constantly,  that  God  may 
thereby  be  celebrated,  and  his  truth  revealed  in  its  living  force  and  power. 
"  Whosoever  shall  confess  me  before  men,  him  will  I  also  confess  before  my 
Father  which  is  in  heaven."     (Matt.  10  :  32.) 

The  office  of  a  priest  is  to  teach,  to  intercede,  and  to  offer  sacrifice. 
Oui'  priesthood,  therefore,  is,  1.  To  teach  others;  that  is,  to  show  and 
coEommiicate  to  them  the  knowledge  of  the  true  God.  "  When  thou  art 
converted,  strengthen  thy  brethren."  (Luke  22  :  32.)  2.  To  call  upon 
God,  having  a  correct  knowledge  of  him.  3.  To  render  proper  gratitude, 
worship  and  obedience  to  God,  or  to  offer  sacrifices  of  thanksgiving,  jjlea- 
sing,  and  acceptable  unto  God,  being  sanctified  by  the  sacrifice  of  Christ, 
which  includes,  1.  That  we  offer  ourselves  by  mortifying  our  old  man,  and 
giving  our  members  as  instruments  of  righteousness  unto  God.  2.  Our 
prayers.  "  Let  us  offer  the  sacrifice  of  praise  to  God  continually,  that  is, 
the  fruit  of  our  hps,  giving  thanks  to  his  name."  (Heb.  13 :  15.)  3. 
Our  alms.  "  Thy  prayers,  and  thine  alms  are  come  up  for  a  memorial 
before  God."  (Acts  10  :  4.)  4.  Confession  of  the  gospel.  "  IVIinister- 
ing  the  gospel  of  God,  that  the  offering  up  of  the  gentiles  might  be 
acceptable."  (Rom.  15:  16.)  5.  Cheerful  and  patient  endurance  of  the 
cross,  and  all  the  various  calamities  which  God  sends  upon  us.  "  Yea, 
and  if  I  be  offered  upon  the  sacrifice,  and  service  of  youi-  faith,  I  joy,  and 
rejoice  with  you  all."  "  For  I  am  now  ready  to  be  offered,  and  the  time 
of  my  departure  is  at  hand."     (Phil.  2  :  17.     2  Tim.  4  :  6.) 

Furthennore,  Christ  communicates  his  priestly  office  unto  us,  1.  By 
accompHshing  and  bringing  it  to  pass  that  we  offer  the  above  named  sacri- 
fices of  thanksgiving.  2.  By  causing  them  to  be  acceptable  and  pleasing 
to  God. 

The  sacrifice  of  Christ,  therefore,  differs  from  ours  in  the  same  way  in 
which  it  differs  from  the  sacrifices  of  the  priests  of  old.  1.  Chiist  offered 
up  a  sacrifice  of  thanksgiving  and  propitiation,  at  the  same  time,  we  offer 
only  sacrifices  of  thanksgiving.  The  priests  of  old  also  offered  up  sacrifices 
of  thanksgiving,  because  these  belong  to  the  whole  church,  even  from  the 
beginning  to  the  end  of  the  world.  The  sacrifices,  moreover,  which  they 
offered,  were  only  typical,  which  is  no  longer  the  case,  since  all  types  and 
shadows  have  been  done  away  with  by  Christ,  who  offered,  not  a  typical 
sacrifice,  but  one  that  was  real — the  one  which  was  signified  by  all  the  sac- 
rifices of  the  Old  Testament ;  and  this  he  did,  because  he  was  not  a  typical 
priest,  but  the  true  and  great  High  Priest  of  the  church,  to  whom  all  the 
others  looked.  2.  The  sacrifice  of  Christ  was  perfect ;  ours  is  imperfect, 
and  defiled  with  many  sins.  3.  The  sacrifice  of  Christ  is  meritorious  in 
itself,  and  avails  before  God  on  account  of  itself;  our  sacrifices  mean 
nothing,  and  are  pleasing  to  God  only  for  the  sake  of  the  sacrifice  of 
Christ. 

The  kingly  office  of  Christians,  is,  1.  To  oppose  and  overcome,  through 
faith,  the  devil,  the  world,  and  all  enemies.  2.  Having  subdued  all  our 
enemies,  to  obtain  at  length  through  the  same  faith,  eternal  fife  and  glory. 
"  Come  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 


\ 


^■Jt 


180  WHAT  THE  NAME   CHRISTIAN  IMPORTS. 

from  the  foundation  of  the  world."  (Matt.  25  :  34.)  We  are,  therefore, 
kings.  1.  Because  we  are  lords  over  all  creatures  in  Christ ;  for,  says 
the  apostle,  "  all  things  are  yours.''  (Cor.  3  :  21.)  2.  Because  we  con- 
quer all  our  enemies  through  faith  in  Christ,  "  who  giveth  us  the  victory." 
"  This  is  the  victory  that  overcometh  the  world,  even  our  faith."     (1.  Cor. 

15  :  57.     1.  John,  5  :  4.) 

The  kingsliip  of  Christ,  however,  differs  from  that  of  Christians,  in  this. 
1.  The  kingdom  of  Christ  is  hereditary,  for  he  is  the  natural  Son  of  God, 
whilst  we  are  the  sons  of  God  by  adoption.  "But  Christ  as  a  Son  over  his 
own  house."  "  God  hath  spoken  unto  us  by  Christ,  whom  he  hath  appoints 
ed  heir  of  all  things.  (Heb.  3 :  6 ;  1 :  2.)  2.  He  alone  is  king  over 
all  creatures,  and  especially  over  the  church ;  but  we  are  kings  and  lords, 
not  of  angels  and  the  church,  but  only  of  other  creatures.  Heaven,  earth, 
and  therefore  all  things  shall  serve  us,  for  we  shall  be  crowned  with  glory, 
majesty  and  the  greatest  excellency  of  gifts,  so  that  we  shall  condemn 
devils  and  wicked  men,  by  cheerfully  submitting  and  yielding  to  the  judg- 
ment of  God  in  passing  sentence  of  condemnation  upon  them.  Hence  we 
are  kings,  not  over  the  church,  but  over  all  remaining  creatures ;  but 
Christ  rules  with  full  right,  not  only  over  the  whole  church,  but  also  over 
all  creatures.  "  Ye  shall  sit  upon  twelve  thrones,  judging  the  twelve 
tribes  of  Israel."  "  Do  ye  not  know  that  the  saints  shall  judge  the  world." 
(Matt.  19 :  28.  1  Cor.  6 :  2.)  3.  Christ  conquers  his  enemies  by  his 
own  power,  but  we  overcome  our  foes  in  and  through  him  —  by  his  grace 
and  assistance.    "  Be  of  good  comfort,  I  have  overcome  the  world."    (John 

16  :  33.)  4.  Christ  rules  the  world  by  the  sceptre  of  his  word  and  Spirit, 
swaying  our  hearts  and  restoring  in  us  his  image  which  was  lost.  This  is 
pecuhar  to  Christ  alone ;  for  we  are  unable  to  give  the  Holy  Spirit,  being 
nothing  more  than  ministers  and  administrators  of  the  outward  word  and 
rites,  as  John  the  Baptist  said,  "  I  indeed  baptize  you  with  water  unto 
repentance,  but  he  that  cometh  after  me  is  mightier  than  I,  and  shall  bap- 
tize you  with  the  Holy  Ghost,  and  with  fire."  "  Who  then  is  Paul,  and 
who  is  Apollos,  but  ministers  by  whom  ye  believed,  even  as  the  Lord  gave 
to  every  man."     (Matt.  3  :  11.     1  Cor.  3:5.) 

The  use  and  importance  of  this  doctrine  is  great.  1.  For  consolation, 
because  we  are  through  faith  engrafted  into  Christ  as  members  to  the  head, 
that  we  may  be  continually  sustained,  governed  and  quickened  by  him ; 
and  because  he  makes  us  prophets,  priests  and  kings  unto  God  and  his 
Father,  by  making  us  partakers  of  his  anointing.  This  is  truly  an  unspeak- 
jible  dignity  conferred  upon  christians.  2.  For  admonition  and  exhorta- 
tion ;  for  since  we  are  all  prophets  and  teachers  of  God,  we  ought  contin- 
ually to  celebrate  and  praise  him  ;  since  we  are  priests,  we  ought  to  offer 
om-selves  wholly  to  God,  as  living  sacrifices  of  praise  and  thanksgiving ;  and 
since  we  are  kings  it  becomes  us  to  fight  manfully  against  sin,  the  world, 
and  the  devil,  that  we  may  reign  with  Christ. 


WHY  CHKIST  IS  CALLED  THE  ONLY  BEGOTTEN  SON.       181 

THIRTEENTH  LORD'S  DAY. 

Question  33.  Wliy  is  Christ  called  the  only  begotten  Son  of  God,  since 
we  are  also  the  children  of  God  ? 

Answer.  Because  Christ  alone  is  the  eternal  and  natural  Son  of  God  ;  but  we  are 
children  adopted  of  God,  by  grace,  for  his  sake. 

EXPOSITION. 

The  Deity  of  the  Son  of  God  is  taught  in  this  question,  and  it  is  now 
proper  for  us  to  consider  it  more  fully.  But  here  an  objection  arises  out 
of  the  manner  in  which  the  above  question  is  framed,  which  it  may  be  well 
to  notice :  He  who  is  the  only  begotten  Son  has  no  brethren ;  but  Clu-ist 
has  brethren ;  for  we  also  are  the  sons  of  God :  therefore  he  is  not  the 
only  begotten  Son  of  God.  To  this  we  reply,  by  making  a  distinction  as 
to  the  manner  in  which  Christ  and  we  are  the  sons  of  God ;  for  there  is  a 
difference  in  this  respect  which  it  is  well  for  us  to  keep  in  view  whilst  treat- 
ing this  subject.  Christ  is  the  only  begotten,  the  natui-al,  proper  and  eter- 
nal Son  of  God ;  but  we  are  the  sons  of  God,  adopted  of  the  Father  by 
grace  for  the  sake  of  Christ. 

That  these  tilings  may  be  manifest,  we  must  explain  in  a  few  words.  Who 
are  called  sons,  and  in  how  many  ways  this  title  is  used :  then  consider, 
Who  are,  and  who  are  called  the  sons  of  God. 

They  are,  and  are  called  sons  who  are  either  bom  sons,  or  are  adopted 
as  such. 

They  are  born  sons  who  begin  at  one  and  the  same  time  both  to  be  and 
to  be  sons.  These  are  either  sons  born  from  parents,  or  through  grace. 
Sons  born  from  pai^ents  are  properly  called  natural  sons,  to  whom  the 
essence  and  nature  of  their  parents  is  communicated,  and  that  either  wholly 
or  in  part.  Now  the  essence  and  natui-e  of  our  parents,  of  whom  we  were 
born,  is  communicated  to  us  hi  j)<^^'ij  but  the  divine  essence  is  communi- 
cated from  the  Father  to  Christ  wholly  according  to  his  Divinity.  As  we 
are,  therefore,  the  natural  sons  of  om-  parents,  so  Christ  is  according  to  his 
divine  nature  the  natural  and  only  Son  of  God,  of  the  same  essence  and 
nature  with  the  Father,  out  of  whose  substance  he  was  begotten  from  ever- 
lasting, in  a  manner  altogether  beyond  om-  comprehension.  "  As  the  Father 
hath  life  in  himself,  so  also  hath  he  given  to  the  Son  to  have  life  in  himself." 
(John  5  :  26.)  The  Father  has,  therefore,  communicated  to  him  the  life 
by  which  he  himself  lives  by  himself,  and  by  which  he  quickens  all  crea- 
tures, which  life  is  that  one  and  eternal  Deity  by  whom  all  things  are. 

They  are  sons  hy  grace^  who  at  one  and  the  same  time  began  to  be,  and 
to  be  the  sons  of  God.  That  they  are  sons  results,  either  from  the  grace  of 
creation,  or  from  the  grace  of  conception  by  the  Holy  Ghost  and  imion  with 
the  Word. 

The  Angels  and  Adam  before  the  fall  are  Sons  of  God  by  the  grace  of 
creation ;  because  God  created  them  that  he  might  have  them  for  sons,  and 
that  they  on  the  other  hand  might  acknowledge  and  praise  him  as  their 
gracious  Father.  These  are,  indeed,  improperly  called  sons  born  by  grace- 
but  yet  they  are  such  in  as  far  as  they  began,  at  one  and  the  same  time,  to 
exist  and  to  be  sons. 


182  WHY  CHRIST  IS   CALLED  THE  ONLY  BEGOTTEN   SON. 

Christ  alone  according  to  his  human  nature  is  the  Son  of  God,  bj  the 
grace  of  conception  by  the  Holy  Ghost,  and  of  union  with  the  Word; 
because,  according  to  this,  he  was  the  Son  of  God  by  grace,  even  from  the 
very  moment  in  which  he  began  to  be  man  and  to  be  born ;  and  that  because, 
by  virtue  of  the  Holy  Ghost,  he  alone  was  from  the  substance  of  the  Virgin, 
pure  from  all  stain  or  corruption,  and  was  personally  united  with  the  Word. 

They  are  adopted  sons  who  do  not  begin  at  one  and  the  same  time  to  be, 
and  to  be  sons  ;  but  who  were  already  before  they  were  adopted,  or  who 
had  an  existence  before  their  adoption  as  sons.  They  have  been  made  sons 
by  law  and  the  will  of  him  who  has  adopted  them,  and  given  them  the  right 
and  title  of  sons,  so  that  they  occupy  the  same  place  as  if  they  were  natu- 
ral sons.  So  Adam,  after  his  fall,  and  all  those  who  are  regenerated,  are 
the  adopted  sons  of  God,  received  into  favor  with  him  on  account  of  his 
natural  Son,  Jesus  Christ.  All  these  were  the  children  of  wrath  before 
they  were  adopted  into  the  family  and  church  of  Christ. 

From  what  has  now  been  said,  it  is  plain,  as  well  how  we  are  the  sons 
of  God,  which  is  by  adoption,  as  how  Christ  is  the  only  begotten  Son  of 
God,  viz.  in  two  ways.  First,  according  to  his  Divinity,  because  as  touch- 
ing this  he  was  begotten  from  everlasting  from  the  substance  of  the  Father ; 
"  and  we  beheld  his  glory,  the  glory  as  of  the  only  begotten  of  the 
Father."  (John  1 :  14.)  And,  secondly,  according  to  his  humanity  in 
some  sort,  because  even  in  relation  to  this,  he  was  born  after  such  a  man- 
ner as  no  one  else  ever  was,  from  a  pure  and  chaste  Virgin  by  the  power 
of  the  Holy  Ghost. 

Christ  is  also  called  the  first  begotten,  1.  According  to  his  Divinity  in 
respect  both  to  time  and  dignity.  2.  According  to  his  humanity,  in  respect 
to  dignity  alone,  and  that  on  account  of  the  miraculous  and  peculiar  manner 
of  his  conception,  and  on  account  of  the  gifts  by  which  he  excels  all 
others,  angels  and  men.  It  was  the  right  of  the  first  begotten  to  have  a 
double  portion  of  the  inheritance,  whilst  each  of  the  rest  had  only  a  single 
portion.  The  reason  of  this  was  on  account  of  the  office  which  he,  as 
the  first-begotten,  filled ;  for  he  was  placed  over  the  rest  and  ruled  them. 
"  Christ  is  the  fii'st  born  of  every  creature :  who  is  the  beginning,  the  first 
born  from  the  dead,  that  in  all  things  he  might  have  the  pre-eminence." 
(Col.  1 :  15,  18.) 

Christ  is  also  called  God's  own  Son,  because  he  was  begotten  and  not 
adopted ;  "  Who  spared  not  his  own  Son."     (Rom.  8  :  32.) 

There  are  also  forms  of  speech  which  it  becomes  us  to  observe  carefully 
in  speaking  of  the  filiation  of  Christ  and  us.  Christ  is  called  the  natural 
Son  of  God  according  to  his  Divinity,  because  he  was  begotten  from  everlas- 
ting from  the  Father.  But  according  to  his  humanity  he  is  not  so  called ; 
but  is  called  the  Son  of  God  by  grace,  and  that  not  the  grace  of  adoption, 
but  of  conception  by  the  Holy  Ghost,  and  of  union  with  the  Word.  The 
reason  why  Christ  is  not,  according  to  his  humanity,  the  natural  Son  of 
God,  is,  because  he  is  not  begotten  from  the  essence  of  the  Father,  accord- 
ing to  his  humanity.  And  the  reason  why  he  is  not  the  adopted  Son  of 
God  in  respect  to  his  humanity,  is,  because  he  was  not  made  a  Son  of 
no  son,  but  because  in  the  very  moment  in  which  he  began  to  be,  he  began 
also  to  be  a  Son.  Angels  are  called  the  natural  sons  of  God,  but  it  is  by 
the  grace  of  creation,  as  man  also  was  before  his  fall.  Those  who  are  rege- 
nerated in  this  life  are  called  the  sons  of  God,  not  by  the  grace  of 


WHY  CHRIST  IS  CALLED  THE  ONLY  BEGOTTEN  SON. 


183 


creation,  but  of  adoption.  Grace,  therefore,  in  respect  to  adoption,  is  as  the 
general  to  the  particular;  for  there  are  three  or  four  degrees,  or  as  it  were, 
species,  of  grace,  viz :  that  of  creation,  of  conception  by  the  Holy  Ghost, 
of  union  with  the  Word,  and  of  adoption,  as  appears  from  what  we  have 
said. 

A  table  of  the  Sons  of  God. 


The  sons 

of  God 

are, 


1.  Born, 


2.  Adopted, 


1.  Of  parente,  who  are  properly 
called  natural  sons,  to  whom  is 

communicated  the  essence  of 
their  parents, 


1.  Wholly:  as  the  dirine  essence  of  the  Fathefr 
is  wholly  communicated  to  Christ  according  to 
his  Divinity. 

2.  In  part :  as  the  essence  of  our  parents  Is 
communicated  to  us  only  in  part. 


2.  Of  God  through 
.  the  grace. 


1.  Of  creation  aa, 


Angeifl, 

Adam  before  the  fall. 


U 


Of  God,       I 
2.  Of  men,  &c. 


2.  Of  conception  by  the  Holy  Ghost  and  union  with  the  Word, 
as  Christ  according  to  his  human  nature. 

As  Adam  after  the  fall, 
As  all  the  regenerate. 


Another  table  of  those  who  are  the  Sons  of  God 

f  1.  One  is  natural,  viz :  the  Word  of  the  Eternal  Father. 
Of  the  Sons  J  f   1.  Of  creation,  as  Angels  and  Adam  before  the  fall, 

of  God,       I     2.  All  others  arel    2   Of  conception  by  the  Holy  Ghost,  and  of  union  with  the  Word,  aa 
1^  by  the  grace,  ]  Christ  according  to  his  human  nature. 

{  3.  Of  adoption,  as  Adam  after  the  fall,  and  all  the  regenerate. 

From  these  remarks  and  the  distinction  we  have  made  between  those 
who  are  the  children  of  God,  the  answer  to  the  above  named  objection  is 
apparent :  He  who  has  brethren  is  not  the  only  begotten.  Christ  has  breth- 
ren. Therefore  he  is  not  the  only  begotten.  In  answering  this  objection, 
the  major  must  be  more  clearly  distinguished :  He  that  has  brethren,  that 
is,  of  the  same  generation  and  nature,  is  not  the  only  begotten.  But  those 
who  sustain  the  relation  of  brethren  to  Christ  are  not  of  the  same  genera- 
tion and  nature,  for  they  are  not  begotten  of  the  substance  of  the  Father, 
but  are  only  adopted  of  him  by  grace. 

How  then,  it  may  be  asked,  are  we  the  brethren  of  Christ  ?  We  reply 
that  our  brotherhood  or  fraternity  with  Christ  consists  in  these  four  things : 
1.  In  the  similitude  and  likeness  of  human  nature,  and  because  we  are 
born  from  Adam,  the  common  father  of  all.  2.  In  his  fraternal  love 
towards  us.  3.  In  our  conformity  with  Chriet,  which  consists  in  perfect 
righteousness  and  blessedness.     4.  In  the  consummation  of  his  benefits. 

Obj.  2.  He  who  has  a  generation  unUke  that  of  other  sons,  is  said  in 
respect  thereof,  to  be  the  only  begotten.  Christ  according  to  his  humanity 
has  a  generation  difierent  from  that  of  other  sons,  because  he  alone  was 
conceived  by  the  Holy  Ghost  and  bom  of  a  Virgin .  Therefore  Christ  is 
called  the  only  begotten  according  to  his  humanity,  in  respect  to  this  gen- 
eration from  the  Virgin,  and  not  on  account  of  his  eternal  generation  from 
the  Father,  according  to  his  Divinity.  Ans.  The  major  is  true  only  of  him 
who  has  a  generation  different  from  the  whole  race,  that  is,  both  in  nature 
and  in  the  mode  of  generation.  But  Christ  according  to  his  humanity  has 
a  generation  different  from  us,  not  according  to  his  nature,  but  only  accord- 
ing to  the  mode  of  his  generation ;  for  according  to  his  humanity  he  is  con- 
substantial  with  us,  having  a  human  nature  the  same  with  ours  in  kind :  the 
difference  is  only  as  to  the  miraculous  manner  in  which  he  was  conceived  and 
bom  of  the  Virgin.  Therefore,  although  he  is  the  only  begotten  in  respect  to 


184  THE  DIVINITY   OP   CHRIST. 

this  generation,  yet  in  Scripture  and  in  the  Creed  he  is  called  the  only  begot- 
ten Son  of  God,  not  according  to  his  human,  but  according  to  his  divine 
nature.  Now  according  to  his  human  nature,  Christ  has  brethren ;  but 
according  to  his  divine  nature  he  has  no  brethren,  because  he  was  begotten 
from  everlasting  from  the  essence  of  the  Father.  Of  no  one  else  is  it  said 
that  "the  Father  hath  given  to  him  to  have  life  in  liimself,"  and  that  "  in 
him  dwelleth  all  the  fullness  of  the  Godhead  bodily."  Therefore  he  is 
expressly  called  the  071I1/  begotten  of  the  Father,  and  not  of  his  mother. 
The  phrase  oyily  begotten  properly  respects  his  nature  and  essence,  and  not 
his  miraculous  conception ;  and  it  signifies  one  that  is  begotten  alone  and 
not  one  that  is  begotten  in  an  extraordinary  manner. 

Obj.  Every  son  is  either  natural  or  adopted.  Christ,  according  to  his 
humanity,  is  not  the  natural  Son  of  God.  Therefore,  he  is  adopted. 
Ans.  The  major  of  this  syllogism  is  not  sufficiently  specific  and  clear,  for 
there  are  sons  of  God  by  grace,  as  the  angels,  who  are  not  sons  by  adop- 
tion, as  we  have  already  shown. 

Hence  we  are  now,  in  view  of  what  has  been  said,  led  to  ask  what  is 
meant  by  this  article,  1  believe  in  Jesus  CJuist,  the  07ily  begotten  Son  of 
Crod?  It  means,  1.  That  I  beUeve  that  Jesus  is  the  only  begotton  Son 
of  God ;  that  is,  the  natural  and  proper  Son,  not  having  any  brethren, 
begotten  of  the  substance  of  the  Father  from  everlasting,  very  God  of  very 
God.  But  this  is  not  enough ;  for  even  the  devils  beheve  this,  and  trem- 
ble. Therefore,  this  is  to  be  added,  2.  I  believe  that  he  is  the  only  begot- 
ten Son  of  God  for  me,  and  my  salvation  in  particular :  Or,  I  believe 
that  he  is  the  Son  of  God,  that  he  may  make  me  a  son  by  adoption,  and 
communicate  to  me  and  all  the  elect,  the  right  and  dignity  of  the  sons  of 
God,  as  it  is  said,  "  We  beheld  his  glory,  the  glory  as  of  the  only  begotten 
of  the  Father."  "  This  is  my  beloved  Son  in  whom  I  am  well  pleased." 
"  He  hath  made  us  accepted  in  the  Beloved."  (John  1 :  14,  12.  Matt. 
3:  IT.     Ep.  1:  6.) 

OF  THE  DIVINITY  OF  CHRIST. 

The  doctrine  concerning  the  only  begotten  Son  of  God  is  the  foundation 
of  our  salvation,  and  has  been  variously  corrupted  and  opposed  by  heretics, 
in  difierent  periods  of  the  jchurch.  It  is  important,  therefore,  that  we 
should  here  more  fully  explain  and  estabhsh  this  doctrine.  There  are  four 
things  which  are  especially  to  be  considered  in  relation  to  the  Divinity  of 
Christ,  the  Son  of  God ; 

I.   Whether  Christ,  beside  his  soul  cmd  body,  is,  and  has  been  a  sub- 

sistent  or  person : 
II.    Whether  he  is  a  person  distinct  from  the  Father  and  the  Holy 
Grhost : 

III.  Whether  he  be  equal  with  the  Father  and  the  Holy  Crhost : 

IV.  Whether  he  be  con-substantial,  that  is,  of  one  and  the  same  substance 

with  both. 

There  are,  therefore,  just  as  many  principal  propositions  to  be  demon- 
strated against  difierent  heretics ; 


THE  DIVINITY   OF   CHRIST.  185 

1.  That  Christ,  bom  of  the  Virgin,  besides  his  soul  and  body,  is  a  person. 

2.  That  he  is  a  person,  distinct  from  the  Father  and  the  lloly  Ghost. 

3.  That  he  is  equal  to  both. 

4.  That  he  is  of  one  and  the  same  essence,  or  con-substantial. 

There  are  two  ways  of  colfcctmg  arguments  out  of  the  Scriptures,  in 
favor  of  the  Divinity  of  the  Son,  and  of  the  Holy  Ghost.  The  one  is  when 
the  arguments  are  gathered  according  to  the  order  of  the  books  of  the 
Bible  ;  this  is  the  most  laborious  and  lengthy  method.  The  other,  which 
is  the  shortest  and  easiest  mode,  because  it  assists  the  memory,  and  there- 
fore the  one  which  we  shall  follow,  is,  according  to  certain  classes  or  sorts 
of  arguments,  under  which  those  testimonies  of  scripture  that  properly 
belong  to  them  are  arranged. 

I.-  The  Son  of  God,  the  Word,  is,  and  has  been  a  subsistent, 
OR  person  before,  and  beside  the  flesh  which  he  assumed. 

TIlis  proposition  is  to  be  proven  against  ancient  and  modem  heretics,  as 
Ebion,  Cerinthus,  Samosatenus,  Photinus,  Servetus,  and  others.  The 
different  classes  of  arguments  by  wliich  we  prove  the  hypostasis,  or  personal 
existence  of  the  Word,  before  and  besides  the  flesh  wliich  he  assumed,  may 
be  reduced  to  eight  or  nine  : 

1.  To  the  fii'st  class  belong  those  passages  of  Scripture  which  expressly 
teach  and  distinguish  two  natures  in  Christ,  and  wliich  affirm  of  the  Word 
that  he  was  made  man,  was  manifested  in  the  flesh,  assumed  our  nature, 
&c.,  as,  "  The  Word  was  made  of  flesh."  "  He  took  of  him  the  seed  of 
Abraham."  "  God  was  manifested  in  the  flesh."  "  Every  spirit  that 
cpnfessetli  not  that  Jesus  Christ  is  come  in  the  flesh,  is  not  of  God."  "  No 
man  hath  ascended  up  to  heaven,  but  he  that  came  down  from  heaven, 
even  the  Son  of  man  which  is  in  heaven."  "  To  this  end  was  I  born,  and 
for  this  came  I  into  the  world."  "  Forasmuch  then  as  the  children  are 
partakers  of  flesh  and  blood,  he  also  himself  likewise  took  part  of  the 
same."  "  Before  Abraham  was  I  am."  (John  1 :  14.  Heb.  2 :  16. 
1  Tim.  3  :  16.  1  John  4 :  3.  John  3  :  13  ;  18  :  37.  Heb.  2  ;  14.  John 
8 :  58.)  There  is,  therefore,  one  nature  which  appeared  in  the  flesh,  as- 
sumed our  nature,  descended  from  heaven,  and  carae  into  the  world,  was 
made  a  partaker  of  flesh  and  blood,  and  was  before  Abraham.  And  there 
is  also  another  nature  which  was  assumed,  in  which  he  came  and  in  which 
he  appeared ;  for  assummg  and  being  assumed  are  not  the  same.  There- 
fore, inasmuch  as  the  Word  assumed  human  nature,  he  must  of  necessity 
be  different  from  it,  and  must  have  had  an  existence  before  that  which  he 
took  upon  liim,  and  into  which  he  was  not  changed,  but  has  a  subsistence 
or  hypostasis  different  and  distmct  from  the  flesh  wliich  he  assumed.  Tfie 
argument  is  after  this  sort :  He  that  assumes,  is  before  that  which  is 
assumed.  The  Word,  or  Son,  is  said  to  have  taken  upon  him  our  nature, 
and  to  have  been  made  flesh.  Therefore,  he  was  before  that  which  he 
assumed. 

All  those  testimonies  of  the  word  of  God,  which  distinguish  the  Word, 
who  assumed  oui'  nature  from  that  which  he  took  upon  himself,  are  here  in 
point ;  "  Concerning  his  Son,  Jesus  Christ,  which  was  made  of  the  seed 
of  David  according  to  the  flesh,  but  declared  to  be  the  Son  of  God  with 


186  THE   DIVINITY   OE   CHKIST. 

power  according  to  the  Spirit  of  holiness."  "  Of  whom  as  concerning  the 
flesh  Christ  came,  who  is  over  all,  God  blessed  for  evermore."  "  Christ 
was  put  to  death  in  the  flesh,  but  quickened  by  the  Spirit."  (Rom.  1 :  3, 
4  ;  9  :  5.  1  Pet.  3  :  18.)  Therefore,  there  is  something  in  Christ  which 
is  not  of  the  seed  of  David,  and  of  the  fathers,  and  which  was  not  put  to 
death.  "  Destroy  this  temple  and  in  three  days  I  will  raise  it  up."  (John 
2 :  19.)  Therefore,  there  is  in  Christ  one  nature  which  is  destroyed,  and 
another  which  raises  up  that  which  is  destroyed,  viz.,  the  Word,  who  is 
called  by  John  "  the  only  begotten  Son."     (John  1 :  18.) 

Obj.  1.  The  Word,  by  which  is  meant  this  preacher  Jesus,  was  made 
flesh,  that  is,  a  mortal  man.  Ans.  This  is  a  bold  and  manifest  corrruption 
of  the  meaning  of  God's  word.  The  Word  is  said  to  have  been  God  before 
he  assumed  our  flesh  (through  him  all  things  were  made)  to  have  come 
to  his  own,  to  enlighten  every  man  that  cometh  into  the  world,  was  made 
flesh,  and  has  imparted  of  his  fullness  to  us  all.  Therefore,  this  Word  was 
before  all  men.  He  was  even  before  Adam  himself,  whilst  Abraham  and 
Moses  were  illuminated  by  him,  and  received  out  of  his  fullness.  "  I  am 
the  living  bread  which  came  down  from  Heaven."  "  Christ  went  by  the 
Spirit  in  the  days  of  Noah  and  preached  to  the  spirits  that  are  in  prison, 
which  were  disobedient  in  times  past."  (John  6  :  51.  1  Pet.  3  :  19.) 
But  the  human  nature  of  this  preacher  Jesus  did  not  descend  from  heaven, 
and  was  not  in  the  times  of  Noah. 

Obj.  2.  Christ,  man,  is  called  God  in  the  New  Testament.  Therefore, 
those  who  affirm  that  there  is  an  invisible  nature  in  this  man,  corrupt  the 
Scripture  ;  because,  when  I  affirm  that  thou  art  a  scholar,  I  do  not  mean 
that  a  scholar  is  in  thee.  Ans.  1.  Christ  is  called  by  the  Apostle  the  Son  of 
God,  according  to  the  Spirit.  The  Scriptui-es  declare  this  man  to  be  God, 
and  that "  in  him  dwelleth  aU  the  fullness  of  the  Godhead  bodily."  Christ 
says  of  himself,  "  Destroy  this  body."  And  the  author  of  the  epistle  to 
the  Hebrews  makes  mention  of  the  tabernacle  of  the  human  nature,  and 
calls  his  flesh  a  veil,  viz.,  of  his  Divinity:  "He  sufiered  in  the  flesh." 
"  The  Word  was  made  flesh,  and  came  unto  his  own."  (1  Pet.  4 :  1.  John 
1 :  14,  11.)  Therefore,  there  must  needs  be  another  nature  in  the  flesh. 
2.  The  Scriptures  expressly  attribute  opposite  properties  to  Christ,  which 
cannot  be  found  in  any  one  at  the  same  time.  They  also  attribute  to  him 
a  finite  and  an  infinite  nature.  "  Before  Abraham  was,  I  am."  (John  8  : 
58.)  Therefore,  there  is  a  necessity  that  this  should  be  understood  of 
different  natures  by  the  communication  of  properties,  for  Christ  is  never 
described  as  being  such  a  God  as  is  made,  or  as  is  efficacious  in  the  hearts 
of  men  on  account  of  his  excellent  gifts. 

2.  To  the  second  din'sion  of  arguments,  are  to  be  referred  those  declar- 
ations of  Scripture  in  which  Christ  is  called  the  proper  Son  of  God,  because 
he  is  not  adopted,  but  begotten  from  the  substance  of  the  Father.  "  Who 
spared  not  his  own  Son."  (Rom.  8  :  38.)  The  Jews  exclaimed  against 
Christ  in  the  presence  of  Pilate,  "  that  he  made  himself  the  Son  of  God," 
viz.,  the  proper  and  natural  Son;  otherwise,  they  themselves  would  have 
been  guilty  of  the  blasphemy  of  which  they  accused  Christ,  since  they 
I  acknowledged  themselves  the  sons  of  God.     And  this  is  explained  more 

i  clearly  in  another  place,  where  the  Jews  are  said  to  have  desired  to  kill 

:  Christ,  because  he  said  "  that  God  was  his  Father,  making  himself  equal 

!  with  God ;"  that  is,  his  proper  and  peculiar  Father,  which  is  inferred  from 


THE  DIVINITY   OF  CHRIST.  187 

this,  that  he  claimed  for  himself  that  power  of  working  which  is  peculiar 
to  God.  (John  5 :  18.)  Therefore,  we  conclude  from  the  words  of  the 
Jews,  that  Christ  called  himself  the  proper  and  natural  Son  of  God,  having 
the  right  of  a  Son  by  nature,  which  others  obtain  by  grace  through  him; 
because,  if  Christ  had  only  called  himself  the  Son  of  God,  cither  by  adop- 
tion or  by  grace,  the  Jews  could  not  have  charged  him  with  blasphemy ; 
for  so  they  would  have  passed  sentence  upon  themselves  as  blasphemers, 
since  they  boasted  that  they  were  also  the  children  of  God.  And  further, 
if  this  had  been  a  calumny  on  the  part  of  the  Jews,  Christ  would  certainly 
have  refuted  it,  or  at  least  repelled  it  as  far  as  he  himself  was  concerned ; 
but  instead  of  this,  he  admitted  what  they  said,  and  showed  by  solid  reasons 
that  he  was  truly  what  he  professed  to  be.  Christ  is,  therefore,  the  proper 
Son  of  God,  and  there  is  necessarily  another  nature  in  him  besides  that 
which  he  assumed,  according  to  which  he  is  the  proper  Son  of  God. 

Objections  of  Serve tus :  1.  Christ  is  called  the  proper  Son  of  God  be- 
cause he  was  made  by  God,  just  as  the  church  is  called  the  pecuHar  people 
of  God.  Ans.  This  is  a  corruption  ;  for  the  Apostle,  in  the  passage  before 
cited,  opposes  the  proper  Son  of  God  to  us  and  to  Angels,  who  are  not  the 
proper  sons  of  God ;  for  the  Angels  are  the  sons  of  God  by  the  grace  of 
creation,  and  we  by  that  of  adoption.  But  Christ  alone  is  the  proper  and 
and  natural  Son  of  God,  because  he  was  begotten  from  the  substance  of  the 
Father. 

Obj.  2.  But  it  is  no  where  said  in  the  Scriptures  that  Christ  is  the  nat- 
ural Son  of  God.  Therefore  it  is  nothing  more  than  an  invention  of  men. 
Ans.  It  is  true,  indeed,  that  it  is  no  where  said  in  the  Bible  that  Christ  is 
the  natural  Son  of  God,  but  there  are  expressions  used  of  a  similar  and 
equivalent  signification,  such  as,  ''  God's  own  Son,"  "  the  only  begotten 
Son,"  &c.  And  then  the  same  conclusion  is  necessarily  arrived  at  as  we 
have  already  shown,  by  the  argument  of  the  Apostle  to  the  Romans,  and 
that  of  the  Jews  in  John. 

Obj.  3.  The  Word  was  indeed  always  in  God,  but  not  the  Son.  Christ 
was  called  the  Son  in  respect  to  his  future  filiation  or  Sonship  in  the 
flesh  which  he  assumed.  Therefore  he  is  not  the  natural  Son  of  God. 
Ans.  1.  Nay,  he  was  not  thus  called  the  Son  of  God,  for  his  humanity  did 
not  proceed  from  the  substance  of  the  Father.  2.  The  Word  is  called  such 
a  Son  as  he  to  whom  the  Father  gave  to  have  life  in  himself.  3.  There 
would  not,  according  to  the  above  objection,  have  been  a  personal  distinc- 
tion between  the  Father  and  the  Son,  because  the  Word  according  to  Ser- 
vetus  was  no  hypostasis  or  person.  Therefore  the  Father  would  have  been 
without  the  Son,  or  would  have  been  the  same  with  the  Son  as  Sabellius 
erroneously  taught. 

3.  This  class  of  arguments  comprises  those  declarations  of  Scripture  in 
which  Christ  is  called  the  only  begotten  Son  of  God.  "  We  beheld  his 
glory,  the  glory  as  of  the  only  begotten  of  the  Father."  "  God  so  loved 
the  world  that  he  gave  his  onlv  begotten  Son,"  &c.  (John  1 :  14  ;  3  :  16.) 
Now  Christ  is  called  the  only  begotten  Son  because  he  has  no  brethren.  But 
according  to  his  human  nature  he  has  brethren,  as  it  is  said,  ''  that  it  be- 
hooved him  in  all  things  to  be  made  like  unto  his  brethren."  "For  which 
cause  he  is  not  ashamed  to  call  them  brethren."  (Heb.  2 :  17, 11.)  There- 
fore there  is  in  Christ  another  nature,  according  to  which  he  is  the  only 
begotten  Son  of  the  Father,  and  in  relation  to  which  he  has  no  brethren. 


188  THE  DIVINITY  OP  CHEIST. 

Obj.  Christ  is  called  the  only  begotten,  because  the  man  Jesus  is  the 
only  one  born  of  the  Virgin  by  the  Holy  Ghost.  Ans.  This  is  a  false  inter- 
pretation of  the  language  of  Scripture,  for  1.  He  alone  is  the  only  be- 
gotten who  is  from  the  substance  of  the  Father.  2.  Because  the  generar 
tion  of  the  Word  from  the  Father,  and  that  of  Christ  from  the  Virgin,  are 
often  distinguished  in  the  Scriptures,  as  it  is  said  of  Wisdom  in  Prov.  8 : 
25,  "  Before  the  mountains  were  settled,  before  the  hiUs,  was  I  brought 
forth,"  (or  as  it  is  otherwise  rendered)  begotten.  "  We  beheld  his  glory, 
the  glory  as  of  the  only  begotten  of  the  Father."  And  in  Matthew  we 
read  that  Jesus,  who  is  called  Christ,  was  born  of  the  Virgin  Mary.  3. 
The  only  begotten  is  opposed  to  Angels  and  men,  because  Christ  is  the  Son, 
not  by  the  grace  of  adoption  as  is  true  of  men,  nor  by  that  of  creation  as 
is  true  of  Angels,  but  by  nature.  Here,  however,  it  is  objected  on  the  part 
of  some,  that  when  it  is  said,  "  We  beheld  his  glory,"  it  means  the  glory 
of  the  man  Jesus ;  but  this  is  an  incorrect  reference,  because  there  is  no 
antecedent  to  which  we  can  properly  refer  the  person  spoken  of,  but  the 
Word.  The  words  which  precede,  are  to  be  carefully  noticed:  "The 
Word  was  made  flesh  and  dwelt  among  us,  and  we  beheld  his  glory,"  that 
is,  the  glory  of  the  Word.  If,  therefore,  the  Word  is  called,  and  is  the 
only  begotten,  then  certainly,  only  begotten^  in  this  passage,  does  not  signify 
generation  from  Mary,  but  from  the  Father  from  everlasting. 

4.  To  this  dixdsion  belong  all  those  testimonies  of  Scripture  in  which  the 
title  Son  of  God  is  ascribed  to  Christ  as  to  his  divine  nature,  even  before 
he  was  made  flesh ;  as,  "  Who  hath  established  all  the  ends  of  the  earth  ? 
What  is  his  name  ?  and  what  is  his  Son's  name  ?"  "  God  hath  spoken  unto 
us  by  his  Son,  by  whom  also  he  made  the  world."  "God  sent  not  his  Son 
into  the  world  to  condemn  the  world."  (Prov.  30 :  4.  Heb.  1 :  2.  John 
3 ;  17.)  The  Father  sent  his  Son  mto  the  world.  But  human  nature  is 
born  into  the  world.  Therefore  the  Son  was  before  he  was  sent  into  the 
world. 

To  this  class  of  arguments  we  must  also  refer  all  those  portions  of  Scrip- 
ture which  attribute  divine  works  to  the  Son  before  liis  assumption  of  hu- 
manity, as,  "by  him  were  all  tilings  created  that  are  in  heaven  and  that 
are  in  earth."  "  My  Father  worketh  hitherto  and  I  work."  "  What  things 
soever  the  Father  doeth,  these  also  doeth  the  Son  hkewise."  (Col.  1 :  16. 
John  5 :  17,  19.)  But  the  humanity  of  Christ  does  not  accomplish  what- 
ever the  Father  does,  nor  does  it  effect  any  thing  in  the  same  manner  in 
which  the  Father  does,  even  now  since  it  has  been  assumed,  much  less  from 
the  beginning.  Therefore,  according  to  this,  the  Son  did  all  things  from 
the  beginning  according  to  his  divine  nature,  which  is  somethuig  different 
from  the  flesh  which  he  assumed.  "  No  man  knoweth  the  Son  but  the 
Father,  neither  knoweth  any  man  the  Father  save  the  Son,  and  he  to  whom- 
soever the  Son  will  reveal  him."  If  the  Son  now  revealed  God  the  Father 
to  those  who  lived  before  he  assumed  our  nature,  he  must  have  existed  pre- 
viously. 

'  Those  testimonies,  moreover,  which  expressly  attribute  to  Christ  the  name 
of  God  according  to  his  divine  nature,  are  here  in  place.  These  are  to  be 
diligently  collected ;  because  the  enemies  of  the  Di\inity  of  Christ  strongly 
insist  that  the  name  of  God  is  only  attributed  to  him  in  respect  to  his  hu- 
man nature.  "  The  Word  was  God."  "  God  was  manifested  in  the  flesh." 
"  For  tliis  purpose  the  Son  of  God  was  manifested  that  he  might  destroy 


THE  DIVINITY   OF    CIIRIST.  189 

the  works  of  the  devil."  Therefore,  there  is  in  Christ  a  nature  which  was 
sailed  the  Son  of  God  even  before  he  was  made  flesh.  Hence  heretics 
cannot  say  that  Chi-ist  is  only  now  called  the  Son  of  God,  since  his  miracu- 
lous conception  by  the  Holy  Ghost. 

5.  Under  this  class  of  arguments  we  shall  comprise  those  passages  of 
Scripture  which  speak  of  the  Word.  The  Word,  concerning  which  John 
speaks,  was  a  person  apart  from  and  before  the  assumption  of  humanity. 
The  Son  is  the  Word.  Therefore  the  Son  is  a  person  apart  from  and  before 
the  flesh  assumed.  All  the  different  parts  of  the  description  of  the  AVord 
in  the  first  chapter  of  the  gospel  of  John,  combine  to  estabhsh  the  truth  of 
the  major  of  the  above  syllogism.  Thus  it  is  said  that  he  was  in  the  begin- 
ning of  the  world  and  was  truly  God,  that  through  him  all  creatm-es  were 
made,  that  he  was  the  author  of  all  life  and  hght  in  men,  that  he  was  in 
the  world  from  the  beginning,  even  when  he  was  not  known,  and  acknowl- 
edged, &c.  Now  all  these  things,  which  are  proper  only  of  some  one  that 
is  subsistent,  living,  inteUigent  and  operating,  being  ascribed  to  the  Word, 
most  clearly  prove  that  he  was  a  person,  and  that  before  the  man  Jesus  was 
born  of  the  Virgin.  The  minor  is  proven  from  John  1 :  14  :  "  We  beheld 
his  glory,"  (viz.  that  of  the  incarnate  Word)  "  the  glory  as  of  the  only 
begotten  of  the  Father."  Likewise,  he  who  is  called  the  Word  is,  in  the 
same  chapter,  called  the  only  begotten  Son  existing  in  the  bosom  of  the 
Father.  And  agam,  John  says  that  it  was  through  the  Word,  and  Paul 
says  that  it  was  through  the  Son  that  God  created  all  things.  Therefore, 
he  who  is  called  the  Word  and  the  Son  of  God,  is  a  person  which  has  exis- 
ted before  Jesus  was  born,  and  now  dwells  personally  in  the  human  nature 
which  he  assumed. 

6.  Under  this  head  we  shall  consider  those  declarations  of  holy  writ 
which  testify  of  Christ  that  he  is  the  Wisdom  of  God.  The  arg-ument  is 
this :  The  wisdom  of  God,  through  which  all  things  were  made,  is  eternal. 
The  Son  is  that  Wisdom.  Therefore  the  Son  is  eternal,  and  by  consequence 
existed  before  the  assumption  of  humanity.  The  major  is  proven  from 
what  is  said  of  Wisdom  in  Prov.  8  :  22  :  "  The  Lord  possessed  me  in  the 
beginning  of  his  ways,  before  his  works  of  old.  When  there  were  no  depths 
I  was  brought  forth."  The  minor  is  thus  proven :  1.  Wisdom,  in  the  pas- 
sage just  cited,  is  said  to  have  been  begotten.  But  to  be  begotten,  when 
this  is  spoken  of  an  mtelligent  nature,  is  nothing  else  than  to  be  a  Son. 
2.  Christ  calls  himself  the  wisdom  of  God.  "  Therefore  also  said  the  Wis- 
dom of  God,  I  will  send  them  prophets,"  &c.  (Luke  11 :  49.)  3.  Paul 
also  calls  Christ  the  wisdom  of  God.  "  We  preach  Christ,  the  power  of 
God  and  the  wisdom  of  God.  (1  Cor.  1 :  24.)  4.  The  same  things  are 
ascribed  by  Solomon  to  wisdom  wliich  the  Scriptures  in  other  places  attri]> 
ute  with  pecuHar  efficacy  to  the  Son,  and  wliich  are  more  largely  treated 
of  in  the  book  of  Wisdom.     Therefore  Wisdom  is  the  Son  of  God. 

7.  To  this  class  belong  those  testimonies  of  Scriptui-e  concerning  the 
office  of  the  Mediator,  which  is  to  collect  and  to  preserve  the  whole  church 
by  liis  merit  and  efficacy.  That  the  church  might  be  fully  redeemed  it  was 
necessary  that  there  should  be  a  Mediator,  on  accomit  of  whom  and  through 
whom  it  might  be  gathered  and  defended.  This  Mediator  is  neither  the 
Father  nor  the  Holy  Ghost.  Therefore  Christ  is  the  Mediator  of  the  whole 
church  existing  already  from  the  beginning  of  the  world.  The  church  of 
old  was  received  into  favor  on  account  of  Christ  who  was  to  come ;  but 


190  THE  DIVINITY   OF   CHRIST. 

this  could  not  have  been  had  he  not  existed ;  for  no  merit  or  efficacy  can 
be  from  one  who  is  not.  Wherefore  it  is  clearly  evident  that  Christ  had 
an  existence  before  his  incarnation  ;  for  it  is  not  possible  that  there  could 
have  been  friendship  between  God  and  men  without  a  Mediator  already  ex- 
isting. And  hence,  as  there  was  a  state  of  reconciliation  between  God  and 
the  faithful  under  the  Old  Testament,  there  must  have  been  some  Mediator 
of  the  church.  The  Scriptures  now  teach  that  there  is  only  one  Mediator 
between  God  and '  man,  Jesus  Christ,  the  same  yesterday,  to-day,  and  for 
evei*.  Therefore  Christ  must  have  existed  before  his  appearance  in  the 
flesh.  The  same  thing  may  be  inferred  from  the  office  of  the  Mediator, 
which  is  not  only  to  appease  the  Father  by  intercession  and  sacrifice,  but 
also  to  confer  upon  the  faithful  all  those  good  things  which  he  has  obtained 
by  his  power  and  efficacy,  to  make  known  the  will  of  God  to  men,  to  insti- 
tute a  ministry,  to  collect  and  preserve  the  church,  and  that  wholly.  "  No 
man  knoweth  the  Father  but  the  Son,  and  he  to  whomsoever  the  Son  wUl 
reveal  him."  Therefore,  neither  Adam  nor  any  of  the  faithful  of  old 
knew  God,  except  through  the  Son,  consequently  the  Son  must  then  have 
existed. 

Those  testimonies  of  Scripture  which  speak  of  the  efficacy  of  Christ, 
are  to  be  referred  to  this  division  as  well  as  those  which  speak  of  his  merit. 
Thus  it  is  said :  "He  hath  put  all  things  under  his  feet,  and  gave  him  to 
be  head  over  all  things  to  the  church."  "  And  are  built  upon  the  founda- 
tion of  the  apostles  and  prophets,  Jesus  Christ  himself  being  the  chief 
corner  stone."  (Ep.  1 :  22  ;  2 ;  20.)  Christ  is,  therefore,  the  foundation, 
the  head,  the  upholder,  and  governor  of  the  church,  and  hence  existed 
before  the  church  was.  "  I  am  the  Way,  the  Truth,  and  the  Life."  "  No 
man  cometh  to  the  Father  but  by  me."  "I  give  unto  them  eternal  hfe." 
*'  In  him  was  life,  and  the  life  was  the  light  of  men."  "  He  was  that  true 
light,  which  lighteneth  every  man  that  cometh  into  the  world."  "  For 
t£*ough  him  we  both  have  access  by  one  Spirit  unto  the  Father."  "  He 
gave  some  apostles,  some  prophets,  and  some  pastors  and  teachers." 
(John  14:  6;  10:  28;  1;  4,  9.  Ep.  2:  18;  4:  11.)  The  apostle 
Peter  says  that  the  Spirit  of  Christ  was  in  the  prophets,  foretelling  the 
Bufferings  that  should  come  unto  Christ.  Therefore,  Christ  revealed  the 
will  of  God,  instituted  the  ministry,  established  and  governs  the  church  ; 
and  in  as  much  as  he  has  done  all  this  from  the  very  beginning  of 
the  church,  it  is  not  to  be  doubted  but  that  he  has  always  existed.  "And 
this  is  the  Father's  will  which  hath  sent  me,  that  of  all  which  he  hath  given 
me,  I  should  lose  nothing."  (John  6 :  39.)  Therefore  he  preserves  the 
church,  and  so  has  always  been,  because  the  church  has  always  been  pre- 
served. 

There  is  a  remarkable  testimony  in  the  prophecy  of  Malachi,  3: 
1.  "  Behold,  I  will  send  my  messenger,  and  he  shall  prepare  the  way 
before  me ;  and  the  Lord,  whom  ye  seek  shall  suddenly  come  to  his  tem- 
ple, even  the  messenger  of  the  covenant,  whom  ye  delight  in."  This  is 
spoken  by  Chi'ist  himself,  through  the  prophet,  and  is  confirmed  by  this 
argument :  He  for  whom  a  way  is  prepared,  is  Christ.  And  he  who  prom- 
ises, is  the  one  for  whom  the  way  is  prepared.  Therefore,  he  who  promises 
is  Christ.  The  major  is  plain ;  for  not  the  Father,  but  Christ  was  expected, 
and  it  was  he  that  came  after  John  the  Baptist.  The  minor  is  proven  from 
the  text.  "  Behold,  I  will  send  my  messenger,  and  he  shall  prepare  the 


I 


THE  DIVINITY   OP   CimiST.  191 

way  before  me."  Therefore  Christ  was,  before  he  assumed  our  nature, 
because  he  sent  his  messenger,  John,  and  was  very  God  before  he  was 
manifested  in  the  flesh ;  for  he  calls  it  his  temple,  to  which  he  says  he  was 
about  to  come.  No  one  but  God  has  a  temple  built  for  his  worship. 
Therefore,  it  is  blasphemy  to  say  that  Christ  did  not  exist  before  he  assumed 
flesh.  Nor  is  it  to  be  objected  because  he  speaks  in  the  third  person :  saying 
the  Lord  will  come  to  liis  temple :  for  he  clearly  shows  that  it  is  the  Son 
who  is  meant  by  that  Lord ;  I,  the  Lord,  who  sent  John  before  me,  and  who 
also  am  the  messenger  of  the  covenant.  Hence,  it  is  possible  that  the 
prophet  changes  the  person  speaking,  and  represents  the  Father  speaking 
in  regard  to  sending  his  Son. 

8.  This  class  of  arguments  contains  the  testimonies  in  relation  to  the 
angel  who  appeared  to  the  fathers  under  the  Old  Testament,  as  the  mes- 
senger of  God.  "  The  angel  which  redeemed  me  from  all  evil,  bless  the 
lads,"  &c.  (Gen.  48 :  16.)  This  angel  of  the  Lord,  of  whose  appear- 
ance we  have  many  instances  recorded  in  the  Old  Testament,  the  church 
has  always  confessed  to  have  been  the  Son  of  God,  and  that  for  three 
reasons :  1.  Because  the  whole  Scriptures  teach  that  the  Son  of  God  is 
the  messenger  of  the  Father  to  the  church,  and  that  he  performs  the  office 
of  Mediator.  "  The  Lord,  whom  ye  seek,  shall  suddenly  come  to  his 
temple,  even  the  messenger  of  the  covenant,  whom  ye  delight  in."  "  Unto 
the  Son  he  saith,  thy  throne,  0  God,  is  for  ever  and  ever,"  &c.  "  Jesus 
Christ,  the  same  yesterday,  to-day,  and  for  ever."  (Mai.  3:1.  Heb. 
1 :  8  ;  13  :  8.)  2.  Because,  what  is  said  by  Moses  concerning  this  angel, 
is  said  concerning  Christ  by  Paul,  that  he  was  tempted  in  the  desert  by 
the  Israehtes.  From  these,  and  similar  things,  we  may  present  the  argu- 
ment thus :  The  angel,  or  messenger  of  the  Father  was  before  the  incar- 
nation. That  angel  was  neither  the  Father,  nor  the  Holy  Ghost,  but  the 
Son,  because  the  Son  alone  is  the  messenger  of  the  Father,  and  the 
mediator.  Therefore,  the  Son  was  a  person  subsisting  before  he  took  upon 
him  our  nature. 

9.  Li  this  last  division  are  comprehended  all  those  places  in  the  Scripture 
in  which  Christ  is  expressly  called  the  true  G-od,  by  name  and  properties. 
"  Of  w^hom,  as  concerning  the  flesh,  Christ  came,  who  is  over  all  God 
blessed  for  ever."  "  This  is  the  true  God,  and  eternal  Hfe."  (Rom.  9  : 
5.  1  John  5 :  20.)  Here  the  man  Jesus  Christ  is  expressly  called  the 
true  God.  If,  therefore,  he  is  the  true  God,  he  has  always  existed ;  for 
the  one  true  God  is  from  everlasting.  "  God  was  manifested  in  the  flesh." 
Here  Christ  is,  without  doubt,  called  God. 

To  this  class  of  arguments  also  properly  belong  all  those  testimonies 
which  attribute  to  Christ  the  work  of  creation,  miracles,  redemption, 
regeneration,  protection,  glorification,  and  also  the  government  of  the  whole 
world,  for  which  infinite  wisdom,  power,  knowledge,  and  omnipresence  are 
necessary,  of  which  we  have  already  at  difierent  times  furnished  quite 
a  number  of  proofs.  From  these  it  is  evident  that  not  only  the  name,  but 
also  the  properties  of  the  true  God,  are  attributed  to  the  man  Christ,  the 
latter  of  which  furnish  the  strongest  proofs  of  his  proper  Divinity ;  for, 
whilst  the  titles  of  the  true  God  which  are  attributed  to  Christ,  may,  after 
a  certain  manner,  be  expounded  metaphorically,  the  divine  properties  cannot 
be  so  wrested  as  to  lose  their  proper  weight.  And  if  we  fortify  ourselves 
with  arguments  of  this  kind,  our  adversaries  cannot  stand,  but  will  be 


192  THE  DIVINITY  OF  CHRIST. 

compelled,  willing  or  unwilling,  to  confess  that  Christ  had  an  existence 
before  his  incarnation. 

This  proposition  being  established,  that  the  Son  subsisted  before  his 
manifestation  in  the  flesh,  we  must  further  enquire,  what  was  he  ?  the  Cre- 
ator, or  a  creature.  Was  he  a  Spirit  co-eternal  with  God,  or  created  in 
time  ?  An  answer  to  these  questions  is  returned  in  the  description  of  the 
Word,  and  of  wisdom  which  is  found  in  the  first  chapter  of  the  gospel  of 
John,  and  in  the  eighth  chapter  of  the  Proverbs  of  Solomon. 

II,     That  the  Son  is  a  person  really  distinct  from  the  Father 
AND  THE  Holy  Ghost. 

That  the  person  of  the  Son  is  distinct  from  that  of  the  Father,  must  be 
maintained  and  taught  on  account  of  Noetus,  SabeUius,  and  their  adherents, 
who  affirm  that  the  essence  of  the  Father,  Son,  and  Holy  Ghost,  is  of  the 
same  person,  or  that  the  three  are  one  person ;  but  that  they  have  diiferent 
names,  as  Father,  Son,  and  Holy  Ghost,  on  account  of  having  different  offices. 

To  prove  that  the  Son  is  distinct  from  the  Father,  not  only  in  office,  but 
also  in  his  personahty,  the  following  arguments  are  sufficient:  1.  No  one 
is  s  son  of  liimself,  but  every  son  is  of  a  father,  who  is  distinct  from  him 
that  is  begotten,  or  else  the  father  and  the  son  would  be  the  same  in  the 
same  respect,  which  is  absurd.  Therefore,  the  Word  is  the  Son  of  the 
Father,  and  not  the  Father  himself. 

2.  The  Scriptures  teach  that  there  are  three  distinct  persons  in  the  God- 
head. "  There  are  thi^ee  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost,  and  these  three  are  one."  "  And  God  said 
let  us  make  man  in  our  own  image  ;"  (he  did  not  say  I  will  make  man.) 
"  I  and  my  Father  are  one."  "  But  the  Comforter,  which  is  the  Holy 
Ghost,  whom  the  Father  will  send  in  my  name,  he  shall  teach  you  all 
things."  "  But  when  the  Comforter  is  come,  whom  I  will  send  unto  you 
from  the  Father,  even  the  Spirit  of  truth,  which  proceedeth  from  the 
Father,  he  shall  testify  of  me."  "  Teach  aU  nations,  baptizing  them  in 
the  name  of  the  Father,  Son,  and  Holy  Ghost."  (1  John  5:7.  Gen. 
1 :  26.  John  10  :  30  ;  14 :  26  ;  15  :  26.  Matt,  28  :  19.)  The  Holy 
Ghost  also  descended  in  the  shape  of  a  dove,  the  Son  was  baptized  in  Jor- 
dan, and  the  voice  of  the  Father  was  heard  from  heaven,  saying,  "  This 
is  my  beloved  Son  in  whom  I  am  well  pleased."     (Matt.  3  :  16.) 

3.  There  are  express  testimonies  of  Scripture  which  affirm  that  the 
Father  is  one,  the  Son  is  one,  and  the  Holy  Ghost  is  another.  "  There  is 
another  that  beareth  witness  of  me,"  viz.,  the  Father  speaking  from  hea- 
ven. "  My  doctrine  is  not  mine,  t3ut  his  that  sent  me."  "  The  Son  can 
do  nothing  of  himself,  but  what  he  seeth  the  Father  do."  "  And  I  will 
pray  the  Father,  and  he  shall  give  you  another  Comforter."  (John  5 : 
32,  3T;  7:16;  5:  19;  14:  16.) 

4.  There  are  distinct  attributes  ascribed  to  the  different  persons  of  the 
Godhead.  The  Father  begat  the  Son,  and  the  Son  is  begotten.  The 
Father  sent,  and  the  Son  is  sent.  It  is  not  said  of  the  Father  that  he  was 
made  flesh,  but  of  the  Son  alone.  The  Son,  and  not  the  Father,  took 
upon  him  the  seel  of  Abraham.  The  Son  was  made  a  supphcating  inter- 
cessor, priest,  prophet,  king,  and  mediator,  and  not  the  Father.  There- 
fore, the  Father  and  Son  are  difierent.     The  Father  is  of  himself  through 


THE  DIVINITY   OF   CIIRIST.  193 

the  Son :  the  Son  is  not  of  himself,  nor  through  the  Father,  but  through 
himself  from  the  Father.  Finally,  Christ  was  baptized,  and  not  the  Father, 
nor  the  Holy  Ghost.  Therefore,  Christ  is  distinct  from  the  Father  and 
the  Holy  Ghost. 

in.    That  the  Son  is  equal  with  the  Father  and  the  Holy  Ghost. 

That  the  Son  is  true  God,  equal  with  the  Father,  and  the  Holy  Ghost, 
that  he  was  not  made  or  created  before  all  creature,  that  he  is  not  God  on 
account  of  divine  quaUties  and  operations,  and  that  he  is  not  inferior  to  the 
other  persons  of  the  Godhead,  as  Arius,  Eunomius,  Samosatenus,  Servetus, 
and  other  heretics  of  a  similar  character  imagine  ;  but  that  he  is  by  nature 
God,  with  the  Father  and  the  Holy  Ghost,  is  proven, 

1.  By  explicit  testimonies  from  the  Scriptures.  "  This  is  the  will  of 
the  Father,  that  all  men  should  honour  the  Son  as  they  honour  the  Father  ;" 
but  the  Father  ought  to  be  honoured  as  the  true  God,  and  not  as  an  imag- 
inary Deity ;  so  therefore  the  Son  is  to  be  honored.  "  "Whatsoever  the 
Father  doeth,  the  Son  does  likewise."  "  As  the  Father  hath  life  in  him- 
self, so  hath  he  given  to  the  Son  to  have  life  in  himself."  "  Christ  is  over 
all  God  blessed  for  ever."  "  This  is  the  true  God  and  eternal  life." 
"  The  second  man  is  the  Lord  from  heaven."  "  All  things  that  he  hath 
are  mine."  "  In  him  dwell eth  all  the  fullness  of  the  Godhead  bodily." 
"  Wlio  being  in  the  form  of  God,  thought  it  not  robbery  to  be  equal  with 
God."  (John  5:  23;  5:  19;  5:  26.  Rom.  9:5.  1  John  5:  20. 
1  Cor.  15  :  47.     Col.  2  :  9.     Phil.  2  :  6.) 

2.  He  is  the  true,  proper,  and  natural  Son  of  God,  begotten  from  the 
essence  of  the  Father.  And  if  he  is  begotten  from  the  essence  of  God, 
the  same  is,  therefore,  communicated  to  him  whole  and  entire,  since  the 
divine  essence  is  infinite,  indivisible,  and  not  communicated  in  part.  There- 
fore, inasmuch  as  the  Son  has  the  whole  essence  communicated  to  him,  he 
is,  for  this  reason,  equal  with  the  Father,  and,  consequently,  true  God. 

3.  The  Scriptui*es  attribute  all  the  essential  properties  of  Deity  to  the 
Son,  not  less  than  to  the  Father,  as  that  he  is  eternal.  "  Before  the  hills, 
was  I  brought  forth."  "  In  the  beginning  was  the  Word."  (Prov.  8 : 
25.  John  1 :  1.)  He  is  immense  :  "  No  man  hath  ascended  up  to  hea- 
ven, but  he  that  came  down  from  heaven,  even  the  Son  of  Man  which  is 
in  heaven."  "  That  Christ  may  dwell  in  your  hearts  by  faith."  (John 
3:  13.  Ep.  3:  17.)  He  is  omnipotent:  "What  things  the  Father 
doeth,  these  also  doeth  the  Son  likewise."  "  According  to  the  working 
whereby  he  is  able  to  subdue  all  things  unto  himself."  "  Upholding  all 
things  by  the  word  by  his  power."  (John  5  :  19.  Phil.  3  :  21.  Heb. 
1 :  3.)  His  wisdom  is  immense  :  "  His  name  shall  be  called  Counsellor." 
"  No  man  knoweth  the  Son  but  the  Father ;  neither  knoweth  any  man  the 
Father  save  the  Son,"  &c.  "  But  Jesus  did  not  commit  himself  unto 
them,  and  needed  not  that  any  should  testify  of  man,  for  he  knew  what, 
was  in  man."  "  Now  are  we  sure  that  thou  knowest  all  things."  (Is.  9 ; 
6.  John  2  :  54 ;  16  :  30.)  He  is  the  sanctifier  of  the  church :  "  Christ 
also  loved  the  church,  and  gave  himself  for  it,  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  by  the  word."  (Eph.  5  :  25,  26.) 
He  is  unchangeable  :  "  Heaven  and  earth  shall  pass  away,  but  my  words 
shall  not  pa^s  away."     (Matt.  24 :  35.)     He  is  the  truth  itself,  yea  the 

13 


194  THE  DIVINITY  OF  CHRIST. 

fountain  of  truth :  "  Though  I  bear  record  of  myself,  yet  my  record  is 
true.''  "  I  am  the  Way,  the  Truth,  and  the  Life."  (John  8 :  14  ;  14  : 
6.)  His  mercy  is  unspeakable :  "  As  Christ  also  hath  loved  us,  and  hath 
given  himself  for  us,  an  ofifering  and  a  sacrifice  to  God."  (Ep.  5 :  2.)  He 
is  angry  with  sin,  and  punishes  even  those  sins  that  are  committed  in  secret : 
"  He  that  beheveth  not  the  Son  shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him."  "  And  said  to  the  rocks  and  mountains,  fall  on  us,  and 
hide  us  from  the  face  of  him  that  sitteth  upon  the  throne,  and  from  the 
wrath  of  the  Lamb."  (John  3 :  36.  Rev.  6 :  16.)  Therefore,  the  Son 
is  by  nature  God,  and  equal  with  the  Father. 

4.  The  Scriptures,  in  like  manner,  attribute  all  divine  works  equally  to 
the  Father  and  the  Son.  He  is  the  creator  of  all  things,  for  it  is  said  in 
the  gospel  of  John :  "  All  things  were  made  by  him."  He  is  the  preserver 
and  governor  of  all  things :  "  Upholding  all  things  by  the  word  of  his 
power."  (Heb.  1 :  3.)  Then  there  is  attributed  to  Christ  those  things 
which  appertain  specially  to  the  salvation  of  the  church.  He  sends  prophets, 
apostles,  and  other  ministers  of  the  church :  "  As  my  Father  hath  sent  me, 
even  so  send  I  you."  "  And  he  gave  some  prophets,  and  some  apostles, 
and  some  evangelists,"  &c.  (John  20  :  21.  Ep.  4 :  11.)  He  furnishes 
his  ministers  with  necessary  gifts  and  graces :  "  I  will  give  you  a  mouth, 
and  wisdom,  which  all  your  adversaries  shall  not  be  able  to  gainsay  nor 
resist."  (Luke  21 :  15.)  He  reveals  unto  us  the  doctrine  of  salvation: 
"  The  only  begotten  which  is  in  the  bosom  of  the  Father,  he  hath  declared 
him."  (John  1 :  18.)  He  confirms  this  doctrine  by  miracles :  "  And 
they  went  forth,  and  preached  everywhere,  the  Lord  working  with  them, 
and  confirming  the  word  with  signs  following."  (Mark  16 :  20.)  He 
instituted  the  sacraments :  "  For  I  have  received  of  the  Lord  that  which 
also  I  delivered  unto  you."  "  Baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost."  (1  Cor.  11 :  23.  Matt.  28 : 
19.)  He  reveals  the  future :  "  I,  Jesus  have  sent  mine  angel  to  testify  unto 
you  these  things  in  the  churches."  "  He  shall  receive  of  mine,  and  show 
it  unto  you."  (Rev.  22 :  16.  John  16  :  14.)  He  collects  the  church : 
"  I  am  the  good  shepherd,  and  know  my  sheep,  and  am  known  of  mine." 
"  Other  sheep  also  I  have,  which  are  not  of  this  fold ;  them  also  I  must 
bring  and  they  shall  hear  my  voice,  and  there  shall  be  one  fold  and  one 
shepherd."  (John  10 :  14,  16.)  He  illuminates  the  understandings  of 
men :  "No  man  knoweth  the  Father  but  the  Son,  and  he  to  whom  he  will 
reveal  him."  "  Then  opened  he  their  understandings  that  they  might 
understand  the  Scriptures."  (Matt.  11:  27.  Luke  24:  45.)  He 
regenerates  and  sanctifies :  "  This  is  he  which  baptizeth  with  the  Holy 
Ghost."  "  Who  gave  himself  for  us,  that  he  might  redeem  us  from  all 
miquity,  and  purify  unto  himself  a  peculiar  people  zealous  of  good  works." 
(John  1 :  33.  Tit.  2 :  14.)  He  governs  the  lives  and  actions  of  the 
godly :  "  Without  me  ye  can  do  nothing."  "  I  live,  yet  not  I,  but  Christ 
hveth  in  me."  (John  15  :  5.  Gal.  2 :  20.)  He  comforts  the  godly  in 
temptations :  "  Come  unto  me  all  ye  that  labor  and  are  heavy  laden,  and  I 
will  give  you  rest."  "  Peace  I  leave  with  you,  my  peace  I  give  unto  you." 
(Matt.  11 :  28.  John  14 :  27.)  He  confirms  and  defends  those  that  are 
converted  against  the  temptations  of  the  devil,  and  preserves  them  by  a 
true  faith  unto  the  end :  "  Be  of  good  comfort,  I  have  overcome  the  world." 
"  My  sheep  shall  never  perish,  neither  shall  any  pluck  them  out  of  my 


THE   DIVINITY   OF   CimiST.  195 

hand.'^  (John  16  :  33  ;  10 :  28.)  lie  hears  those  that  call  upon  him : 
''  If  ye  shall  ask  anything  in  my  name,  I  will  do  it.'*  "  For  this  I  besought 
the  Lord  thrice,  and  he  said  unto  me,  my  grace  is  sufficient  for  thee.'' 
(John  14 :  14.  2  Cor.  12 :  8.)  He  forgives  sins,  justifies,  and  adopts 
us  as  the  children  of  God :  "  The  knowledge  of  my  righteous  servant  shall 
justify  many."  "  That  ye  may  know  that  the  Son  of  Man  hath  power  on 
earth  to  forgive  sins."  "  But  as  many  as  received  him  to  them  gave  he 
power  to  be  the  sons  of  God."  (Is.  53  :  11.  Matt.  9  :  6.  John  1 :  12.) 
He  gives  eternal  life  and  salvation  :  "  I  give  unto  them  eternal  life."  "  This 
is  the  true  God  and  eternal  life."  (John  10  :  28.  1  John  5 :  20.)  He 
will  judge  the  world :  "  He  was  ordained  of  God,  to  be  the  Judge  of  quick 
and  dead."  "  Because  he  hath  appointed  a  day,  in  the  which  he  will  judge 
the  world  in  righteousness  by  that  man  whom  he  hath  ordained."  (Acts 
10 :  42  ;  17  :  32.)  These  divine  works  attributed  to  the  Son,  differ  from 
the  divine  properties  which  are  also  ascribed  to  him,  as  effects  differ  from 
their  causes. 

5.  In  the  Scriptures,  equal  and  common  honor,  and  worship,  are  also 
attributed  to  the  Father  and  the  Son ;  which  equality  follows  from  an 
equality  of  essence  and  operations.  Christ  is  worshipped  by  the  angels 
and  the  church :  "  Let  all  the  angels  of  God  worship  him."  He  himself 
said :  "  That  all  men  should  honour  the  Son,  even  as  they  honour  the 
Father."  (Heb.  1 :  6.  John  5 :  23.)  Faith  and  trust  are  to  be  reposed  in 
him :  "  Ye  beheve  in  God,  believe  also  in  me."  (John  14 :  1.)  He  is  called 
God  absolutely,  as  the  Father :  "  This  is  the  true  God,  and  eternal  life." 
He  himself  instituted  the  sacraments  in  which  he  is  worshipped.  He  is 
seated  at  the  right  of  God,  upon  the  throne  of  his  Father,  and  rules  with 
equal  power  with  the  Father.  He  is  adored  with  equal  honor  with  the 
Father  by  the  church  triumphant.  "  Blessing,  and  honour,  and  glory,  and 
power  be  unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb  for 
ever  and  ever."  (Rev.  5 :  13.)  Finally,  he  is  the  bridegroom,  the 
husband,  the  head  and  king  of  the  church,  which  is  his  house,  and  tem- 
ple, &c. 

Obj.  He  who  has  all  things  from  another,  is  inferior  to  him  from  whom 
he  has  them.  The  Son  has  all  things  from  the  Father.  Therefore,  he  is 
inferior  to  the  Father.  Ans.  The  major  is  true  only  of  him  who  has  any 
thing  by  the  grace  of  the  giver ;  for  he  may  not  have  it,  and  is,  therefore, 
by  nature  inferior ;  but  it  is  not  true  of  him  who  has  all  things  by  generar 
tion,  or  by  nature,  as  the  Son  of  God,  the  Word  has  all  things  from  the 
Father.  "  The  Father  hath  given  to  the  Son  to  have  life  in  himself  as  he 
hath  hfe  in  himself."  "  All  mine  are  thine,  and  thine  are  mine."  (John 
5 :  26 ;  17 :  10.) 

Obj.  2.  He  who  does  whatever  he  does  by  the  will  of  another  going 
before,  is  inferior  to  him  by  whose  will  he  is  controlled.  The  Son  acts  by 
the  will  of  the  Father  going  before,  and  preventing.  Therefore,  he  is 
inferior  to  the  Father.  Ans.  The  order  of  operating  on  the  part  of  the 
persons  of  the  Godhead,  does  not  take  away  their  equality ;  for  it  is  thus 
that  God  reveals  himself  in  his  word ;  because  the  Father  does  all  things 
through  the  Son  and  Holy  Ghost ;  the  Son  by  the  Father,  through  the 
Spirit,  &c.  Neither  is  this  an  order  of  time,  or  dignity,  or  nature,  but 
only  of  persons ;  so  that  the  Son  wills  and  does  only  such  things  as  the 
Father  wills  and  does,  and  that  with  the  same  power  and  authority,  which, 


196  THE  DIVINITY   OF   CHRIST. 

instead  of  doing  away  with  their  equahty,  only  establishes  it  the  Toore 
fuUy. 

IV.    That  the  Son  is  con-substantial,  or  of  the  same  essence  with 
THE  Father  and  the  Holy  Ghost. 

Having  established  the  former  propositions,  we  are  now  naturally  led  to 
prove  that  the  Son  is  con-substantial ;  that  is,  of  the  same  essence  with 
the  Father.  Heretics  are  willing  to  confess  that  the  Son  is  of  like  sub- 
stance, or  essence  with  the  Father,  which  is,  indeed,  true,  but  does  not 
express  the  whole  truth  in  relation  to  this  subject.  Two  men  are,  also, 
like-substantial,  who  are,  nevertheless,  not  con-substantial.  But  the  Father 
and  the  Son  are  not  only  of  similar,  but  of  one,  and  the  same  essence,  and 
are  one  God ;  for  there  is  only  one  divine  essence  which  is  the  same,  and 
is  wholly  in  every  one  of  the  persons  of  the  Godhead.  The  Father  is, 
indeed,  one  person,  and  the  Son  is  another ;  but  yet  the  Father  is  not  one 
God,  and  the  Son  another  God,  &c.  John  says,  "  that  there  are  three 
that  bear  record  in  heaven ; ''  they  are  three  persons,  but  not  three  Gods 
that  bear  witness ;  "for  these  three  are  one."  Therefore,  we  declare 
against  Arius,  that  Christ  is  not  only  Hke-substantial,  but  also  con-substan- 
tial with  the  Father,  having  the  same  divine  essence  with  the  Father,  which 
is  confirmed  by  the  following  arguments : 

1.  Because  the  Son  is  called  Jehovah,  who  is  only  one  essence.  And 
not  only  is  the  name,  but  the  properties,  also,  which  belong  to  Jehovah 
alone,  are  attributed  to  Christ :  "  And  this  is  his  name  whereby  he  shall 
be  called.  The  Lord  our  righteousness."  "  Lo  this  is  our  God ;  we  have 
waited  for  him,  and  he  will  save  us ;  this  is  the  Lord."  This  expected 
God  and  Saviour  is  the  Messiah,  who,  in  the  same  sense,  is  called  "  the 
desire  of  all  nations."     (Jer.  23  :  6.    Is.  25 :  9.     Hag.  1 :  7.) 

Those  passages  of  Scripture  are  here  also  in  place  in  which  the 
angel  of  the  Lord  is  called  Jehovah  himself;  and,  also,  those  which  in 
the  Old  Testament  are  spoken  concerning  Jehovah,  and  in  the  new  are 
cited  and  applied  to  Christ :  "  When  he  ascended  up  on  high,  he  led 
captivity  captive,  and  gave  gifts  unto  men."  (Ps.  68  :  18.  Eph.  4 :  8.) 
Jehovah  was  tempted  in  the  desert ;  the  same  is  said  of  Christ.  "  And 
let  all  the  angels  of  God  worship  him."  "  And  thou  Lord  in  the  beginning 
hast  laid  the  foundation  of  the  earth,  and  the  heavens  are  the  works  of  thy 
hands."     (Ps.  9T :  7.  Heb.  1 :  6.  Ps.  102 :  26.  Heb.  1 :  10.) 

2.  Because  he  is  called  the  true  God,  who  is  but  one,  as  it  is  said,  "  This 
is  the  true  God,  and  eternal  life."  "  Who  is  over  all  God  blessed  for  ever." 
(1  John  5  :  20.     Rom.  9 :  5.) 

3.  Because  there  is  one  and  the  same  Spirit  of  the  Father  and  the  Son, 
proceeding  from,  and  proper  unto  both  through  whom  the  Father  and  the 
Son  work.  They  are,  therefore,  not  distinct  in  essence,  but  only  in  persons, 
otherwise  each  one  would  have  his  own  peculiar  Spirit,  and  that  different 
from  the  Spirit  of  the  other. 

4.  Because  Christ  is  the  only  begotten  and  proper  Son  of  the  Father, 
having  his  essence  communicated  to  him  the  same,  and  entire,  in  as  much 
as  the  Godhead  can  neither  be  multiplied  or  divided. 

From  these  considerations  it  is  easy  to  return  an  answer  to  the  sophisms 
of  heretics,  especially  if  we  consider  the  source  whence  they  proceed ;  for 


THE  DIVINITY   OF   CURIST.  197 

thej  either  rest  their  conchisions  upon  false  principles ;  or  they  transfer  to  the 
Creator  those  things  which  are  peculiar  to  created  things  ;  or  they  attribute 
to  the  Divinity  of  Christ  those  tilings  which  are  spoken  of  liis  human  nature ; 
or  they  confound  the  office  of  the  mediator  with  his  nature  or  person ;  or 
they  exclude  the  Son  and  Holy  Ghost  from  those  things  which  they  ascribe 
to  the  Father  as  the  fountain  of  all  the  divine  works  of  the  Son  and  Holy 
Ghost ;  or  they  detract  from  the  Son  and  Holy  Ghost  those  things  by  which 
the  Divinity  of  the  Father  is  distinguished  from  creatures  and  idols ;  or, 
finally,  they  corrupt  the  language  of  Scripture. 

General  'rules  hy  which  an  answer  may  he  returned  to  the  jprindpal  heresies 
and  objections  of  heretics, 

1.  Heretics  reason  from  false  principles  when  they  argue  that,  if  God 
begat  one  Son  he  could  have  begotten  more,  and  the  Son  might  have  begot- 
ten another  son,  &c.  We  reply  to  this  objection  by  laying  down  this  rule, 
That  we  are  to  judge  of  Grod  according  to  the  revelation  which  he  has 
made  in  his  word,  and  not  according  to  the  brain  of  heretics.  Hence, 
as  he  has  revealed  himself  in  his  word  as  such  an  one  as  could  have  begot- 
ten only  one  Son,  and  has  and  willed  to  have  only  one  and  not  more,  we 
should  rest  satisfied  with  this  and  not  go  beyond  what  he  has  been  pleased 
to  reveal. 

2.  They  assume  many  things  which  are  true  in  relation  to  things  that 
are  finite,  but  which  are  false  when  they  are  applied  to  God  who  is  infinite, 
as,  for  example,  when  they  argue.  That  three  cannot  be  one  :  Three  persons 
really  distinct  cannot  be  one  essence  :  He  that  begets  and  he  that  is  begot- 
ten are  not  the  same  essence  :  An  infinite  person  cannot  beget  another  that 
is  infinite  :  One  essence  cannot  be  communicated  to  many :  He  who  com- 
municates his  own  essence,  whole  and  entire  to  another,  does  not  remain 
what  he  was,  &c.  To  these  and  similar  objections  often  brought  forward 
by  those  who  oppose  the  doctrine  of  the  Divinity  of  the  Son  and  Holy 
Ghost,  we  reply,  not  by  simply  denying  what  they  affirm,  but  by  making  a 
distinction  according  to  this  rule :  Principles  which  are  true  concerning  a 
nature  that  is  finite,  are  not  to  he  transferred  to  the  infinite  essence  of  Grod  ; 
for  ivhen  this  is  done  they  hecome  false. 

3.  When  they  argue  from  things  peculiar  to  the  human  nature,  as  that 
Christ  sufiered,  died,  &c.,  which  things  cannot  be  said  of  God ;  we  reply 
to  them  by  making  a  distinction  between  the  natures  in  Christ,  according 
to  this  rule  :  Those  things  which  are  proper  to  the  human  nature  of  Christ 
are  not  to  he  transferred  to  his  divine  nature. 

4.  When  they  conclude  from  those  things  which  are  peculiar  to  the  office 
of  the  mediator,  that  God  cannot  be  sent  by  God  ;  we  must  reply  accord- 
ing to  the  rule  of  Cyril :  Sending  and  ohedience  do  not  take  away  or  con- 
flict with  equality  of  power,  or  of  essence ;  or,  inequality  of  office  does 
not  set  aside  equality  of  nature,  or  of  persons.  It  is  in  accordance 
with  this  rule  that  we  are  also  to  explain  that  declaration  of  Christ :  My 
Father  is  greater  than  1;  viz.  as  it  respects  the  office  and  human  nature  of 
the  mediator,  but  not  as  it  respects  his  divine  essence.    (John  14 :  28.) 

5.  When  they  conclude  that  the  Son  is  not  God,  or  that  he  is  inferior  to 
the  Father,  because  he  sometimes  in  the  Scriptures  attributes  his  own  works 
to  the  Father,  as  the  fountain  of  all  divine  operations,  as  in  John  14 ;  10, 


198  THE   DIVINITY   OF   CHRIST. 

"  The  Father  that  dwelleth  in  me,  he  doeth  the  works  ;"  an  answer  is  to 
be  returned  according  to  this  rule  :  Those  things  which  are  attributed  to  the 
Father  as  the  fountain,  are  not  to  he  considered  as  belonging  to  him  exclu- 
sively,  as  though  the  Son  did  not  participate  in  them  ;  for  they  are  com- 
municated to  him  that  he  may  have  them  as  his  own.  For  what  things 
soever  the  Father  doeth,  these  doeth  the  Son  likeivise. 

6.  So  when  thej  argue  from  those  passages  of  Scripture  in  which  the 
Father  is  opposed  to  false  deities  which  make  no  mention  of  the  Son,  that 
this  omission  is  a  manifest  proof  that  the  Son  is  not  that  one  God,  an  an- 
swer is  easily  given  according  to  this  rule  :  When  any  thing  is  attributed 
to  any  one  of  the  persons  of  the  Godhead  that  is  opposed  to  creatures,  or 
false  deities,  that  he  may  thereby  be  distinguished  from  them,  the  other 
persons  are  not  excluded,  but  only  those  things  in  regard  to  which  a  corw- 
parison  is  made.  Or,  When  one  divine  person,  as  the  Father,  is  opposed 
to  creatures,  or  idols,  and  glory  and  honor  are  ascribed  to  him,  it  does  not 
follow  that  the  Son  and  Holy  Ghost  are  not  of  the  same  divine  essence 
with  the  one  thus  opposed,  and  that  they  do  not  possess  equal  honor  and 
glory :  Or,  the  divine  properties,  operations  and  honor  are  attributed  to  any 
one  of  the  persons  in  such  a  manner  that  they  are  not  removed  from  the 
other  persons  of  the  Godhead,  but  only  from  creatures :  Or,  a  superlative 
or  exclusive  manner  of  speaking  in  regard  to  one  person,  does  not  exclude 
the  other  persons  of  the  Godhead ;  but  creatures  and  false  gods  with  whom 
the  true  God  in  one  or  more  persons,  is  opposed.  As,  "  the  Father  is 
greater  than  all,"  that  is,  all  creatures,  and  not  the  Son  or  Holy  Ghost. 
(John  10 :  29.)  "  Of  that  day  knoweth  no  one,  but  the  Father  only," 
that  is,  no  creature.  (Matt.  24 :  36.)  Hence  an  answer  is  also  furnished 
to  the  declaration,  "  that  they  might  know  thee,  the  only  true  God."  (John 
17  :  3.)  The  Son  is  not  by  this  excluded  as  though  he  were  not  truly  and 
properly  God,  but  idols  and  false  gods  with  whom  the  Father,  the  true  God, 
is  compared,  are  excluded. 

7.  Concerning  the  phrases  and  language  of  Scripture  which  they  cor- 
rupt, we  are  to  judge  of  them  according  to  the  circumstances  connected 
with  the  passages  referred  to,  and  by  a  comparison  of  them  with  other  pas- 
sages, as,  "he  shall  deliver  up  the  kingdom  to  God,  even  the  Father," 
(1  Cor.  15  :  24.)  in  such  a  manner,  doubtless,  that  he  himself  might  retain 
it,  just  as  the  Father  delivered  the  kingdom  to  the  Son  in  such  a  way  that 
he,  nevertheless,  did  not  lose  it.  So  "  the  Son  does  nothing ;"  (John  5  ; 
19.)  that  is,  he  does  nothing  of  himself,  or  without  the  will  of  the  Father 
going  before,  yet  he  acts  by  himself  from  the  Father. 

Special  ndes  against  the  sophisms  of  heretics  and  such  as  a/re  necessary 
for  the  understanding  of  Scripture. 

1.  There  is  nothing  objectionable  in  the  declaration  that  those  who  are 
equal  in  nature  may  be  unequal  in  office. 

2.  That  which  the  Father  has  given  to  the  Son  that  he  may  retain,  he 
will  never  take  from  him  again ;  but  that  which  has  been  given  and  com- 
mitted to  him  for  a  certain  time,  he  must  of  necessity  resign. 

3.  A  consequencj  which  is  drawn  from  that  which  is  relative  to  that 
which  is  absolute,  is  not  of  force. 


THE   DIVINITY    OF   CIIRIST.  199 

4.  It  does  not  follow  that  he  who  has  his  person  from  another,  has  his 
essence  likewise  from  another. 

5.  That  which  is  proper  to  one  nature  only,  is  attributed  to  the  person 
in  the  concrete,  but  not  otherwise  than  in  respect  to  that  nature  to  which 
it  is  proper. 

6.  Wisdom  is  two-fold :  there  is  one  kind  which  is  in  creatures,  which  is 
the  order  of  things  in  nature  wisely  constituted  :  and  there  is  another  wis- 
dom which  is  in  God,  which,  when  it  is  opposed  to  creatures,  is  the  divine 
mind  itself,  or  the  eternal  decree  of  the  Father,  Son  and  Holy  Ghost  in 
relation  to  this  order.  But  when  this  wisdom  in  God  is  distinguished  from 
God,  then  it  is  properly  taken  for  the  Son  of  God.  The  former  wisdom  is 
created,  the  latter  uncreated. 

7.  \Vhenever  one  person  of  the  Godhead  is  opposed  in  the  Scripture  to 
creatures,  or  false  gods,  and  thus  distinguished  from  them,  the  other  persona 
are  not  thereby  excluded,  but  only  creatures  with  whom  there  is  a  compar- 
ison of  the  true  God.  The  same  is  to  be  observed  in  all  exclusive  and 
superlative  declarations. 

8.  When  God  is  named  absolutely  in  the  Scriptures,  it  is  always  to  be 
understood  as  referring  to  the  true  God. 

9.  Whereas  the  Son  and  Holy  Ghost  are  from  the  Father ;  and  whereas  the 
Father  works  through  the  Son  and  Holy  Ghost,  and  did  not  humble  himself, 
as  the  Son ;  the  Scriptures  oftentimes,  and  especially  in  the  discourses  of 
Christ,  understand  by  the  name  of  the  Father,  also  the  Son  and  Holy  Ghost. 

10.  When  God  is  considered  absolutely,  or  by  himself,  or  is  opposed  to 
creatures,  the  three  persons  are  comprehended ;  but  when  he  is  opposed  to 
the  Son,  the  first  person  of  the  Godhead,  which  is  the  Father,  is  understood. 

11.  The  Scriptures  distinguish  the  persons  when  they  oppose  or  compare 
them  with  each  other,  or  when  they  express  their  personal  properties,  by 
which  they  restrict  to  one  of  the  persons  of  the  Godhead,  the  name  of  God 
common  to  them  all.  But  they  embrace  and  mean  all  the  persons  of  the 
Godhead,  when  they  oppose  the  true  God  to  creatures,  or  false  gods,  or  con- 
sider him  absolutely  according  to  his  nature. 

12.  The  Son  is  wont  to  refer  to  the  Father  that  which  he  has  in  common 
with  him,  not  making  any  mention  of  himself,  in  as  much  as  he  speaks  in 
the  person  of  the  mediator. 

13.  The  Son  is  said  to  see,  to  learn,  to  hear  and  to  work  as  from  the 
Father  in  respect  to  both  natures,  but  yet  with  a  just  and  proper  distinc- 
tion ;  for  the  will  of  God  is  made  known  to  his  human  understanding  by 
revelation.  But  his  Godhead  by  itself,  and  in  his  own  nature,  knows  and 
sees  most  perfectly  from  everlasting  the  will  of  the  Father. 

14.  If  the  external  operations  of  the  three  persons  were  distinct  they 
would  make  distinct  essences,  because,  if  when  one  would  work  another 
should  rest,  there  would  be  difibrent  essences. 

15.  When  God  is  called  the  Father  of  Christ  and  of  the  faithful,  it  does 
not  follow  that  he  is  their,  and  his  Father  in  the  same  name. 

16.  The  Father  has  never  been  without  the  Son,  nor  the  Father  and  the 
Son  without  the  Spirit,  in  as  much  as  the  Godhead  can  neither  be  increased, 
diminished,  nor  changed. 


200  THE  DIVINITY  OP   CHRIST. 

Certain  sophisms  of  heretics  against  the  eternal  Deity  of  the  Son 
briefly  refuted. 

1.  Three  persons  are  not  one  in  essence.  Jehovah  is  one  essence.  There- 
fore there  cannot  be  three  persons  in  the  Godhead.  Ans.  The  major  holds 
true  only  of  things  finite  and  created ;  and  not  of  the  uncreated,  infinite, 
most  simple  and  individual  essence  of  the  Godhead. 

2.  He  that  has  a  beginning  is  not  eternal.  The  Son  has  a  beginning. 
Therefore  he  is  not  that  eternal  Jehovah  who  is  the  Father.  Ans.  That  is 
not  eternal  which  has  a  be^nning  of  essence  and  time  ;  but  the  Son  is  said 
to  have  had  a  beginning,  not  of  essence  and  time  ;  but  only  of  person  or  of 
order  and  of  the  mode  of  existing.  For  he  has  one  and  the  same  essence 
with  the  Father,  not  in  time,  but  by  eternal  generation.  "  Whose  goings 
forth  have  been  from  of  old,  from  everlasting."  "  And  now,  0  Father, 
glorify  thou  me  with  thine  own  self,  with  the  glory  which  I  had  with  thee 
before  the  world  was."  "  As  the  Father  hath  life  in  himself,  so  hath  he 
given  to  the  Son  to  have  life  in  himself."  (Micah  5:2.  John  17  :  5  ;  5  : 
26.)  If  it  be  further  objected,  that  he  who  has  a  beginning  of  person  or 
of  origin,  as  the  Son  has,  is  not  Jehovah ;  we  reply  that  if  this  proposition 
is  understood  universally,  it  is  false ;  for  the  Scriptures  distinctly  teach, 
both  that  the  Son  is  Jehovah,  and  that  he  was  begotten,  that  is,  had  an  ori- 
^n  of  person  from  the  Father. 

3.  Our  union  with  God  is  a  consent  of  will.  The  union  of  the  Son  with 
the  Father  is  of  the  same  character,  as  it  is  said,  "  that  they  may  be  one 
as  we  are  one."  (John  17  :  11.)  Therefore  the  union  of  the  Son  with 
the  Father  is  not  of  essence,  but  only  a  consent  and  agreement  of  will. 
Ans.  There  is  more  in  the  conclusion  than  in  the  premises  ;  for  the  conclu- 
sion is  universal  whilst  the  minor  is  specific ;  for  there  is  besides  the  con- 
sent of  the  faithful  to  the  will  of  God,  also  another  union  of  the  Son  with 
the  Father,  viz.,  of  essence ;  because  they  are  one  God.  "  I  and  my 
Father  are  one."  "  I  am  in  the  Father  and  the  Father  in  me."  "He  that 
hath  seen  me,  hath  seen  the  Father."  "Who  is  the  express  image  of  his 
person."     (John  10  :  30  ;  14  :  9,  10.  Heb.  1:3.) 

4.  Besides  him  in  whom  the  whole  Deity  is,  there  is  not  another  in  whom 
it  is  likewise.  The  whole  Deity  is  in  the  Father.  Therefore  the  Godhead 
is  not  in  the  Son.  Ans.  We  deny  the  major,  because  the  same  essence 
which  is  in  the  Father,  is  also  entire  in  the  Son  and  Holy  Ghost. 

5.  The  divine  essence  is  not  begotten.  But  the  Son  is  begotten.  There- 
fore he  is  not  the  same  divine  essence  which  the  Father  is.  Ans.  Nothing 
can  be  concluded  from  mere  particulars  ;  for  the  major,  when  expounded 
generally,  is  false,  that  whatever  is  the  divine  essence  is  not  begotten. 

6.  Where  there  are  distinct  operations,  at  least  such  as  are  internal, 
there  there  are  also  distinct  essences.  There  are  distinct  internal  operar 
tions  of  the  Father,  Son  and  Holy  Ghost.  Therefore  their  essences  are 
distinct.  Ans.  The  major  is  true  of  persons  having  a  finite  nature ;  but 
may  be  inverted  when  understood  of  persons  having  an  infinite  essence ; 
for  where  there  are  distinct  operations  ad  intra,  which  consist  in  the  com- 
municating of  essence,  there  it  must  needs  be  one  and  the  same,  and  that 
the  whole  essence,  because  it  is  communicated  entire  to  whomsoever  it  is 
made  over. 

7.  Christ  is  the  Son  of  God  according  to  that  nature,  in  respect  to  which 


THE  DIVINITY   OF   CHRIST.  201 

he  is  called  the  Son  in  the  Scriptures.  But  he  is  called  the  Son  according 
to  his  human  nature  only.  Therefore  he  is  the  Son  of  God  according  to 
this  alone,  and  consequently  is  not  very  God.  Ans.  The  minor  is  false, 
because  the  Son  is  said  to  have  descended  from  heaven,  to  be  in  heaven 
when  his  flesh  was  on  earth.  The  Father  is  said  to  have  created  all  things 
through  the  Son.  These  things  are  not  said  of  the  Son  according  to  Ms 
human  nature. 

8.  The  Son  has  a  head  and  is  less  than  the  Father.  Therefore  he  is  not 
one  and  the  same  essence  with  the  Father.  Ans.  The  Son  has  a  head  in 
respect  to  his  human  nature,  and  his  oflSce  as  mediator.  These  things, 
however,  do  not  detract  any  thing  from  his  Divinity. 

9.  The  divine  essence  is  incarnate.  The  Father,  Son  and  Holy  Ghost 
are  the  divine  essence.  Therefore  the  three  are  incarnate.  Ans.  We  deny 
the  consequence ;  for  nothing  can  be  inferred  with  certainty  from  mere 
particulars.  The  major  cannot  be  estabhshed  universally ;  for  not  what^ 
ever  is  the  divine  essence  is  incarnate,  that  is,  not  every  person  subsisting 
in  it  is  incarnate  ;  or  the  divine  essence  is  not  incarnate  in  the  three  per- 
sons, but  only  in  one,  and  that  in  the  person  of  the  Son. 

10.  The  Father  only  is  the  true  God,  as  it  is  said,  John  17 :  3,  "  That 
they  might  know  thee,  the  only  true  God."  Therefore  the  Son  is  not  the 
true  God.  Ans.  1.  According  to  the  sixth  general  rule,  there  is  here  not 
an  opposition  of  the  Father,  Son  and  Holy  Ghost ;  but  of  the  true  God, 
with  idols  and  creatures.  Therefore  the  particle  only  does  not  exclude  the 
Son  and  Holy  Ghost  from  Deity,  but  only  those  to  whom  he  is  opposed. 
2.  There  is  a  fallacy  in  dividing  clauses  of  mutual  coherence  and  neces- 
sary connection  ;  for  it  follows  in  the  passage  above  referred  to,  '^  and  Jesus 
Christ  whom  thou  hast  sent."  Therefore  eternal  hfe  also  consists  in  this, 
that  Jesus  Christ,  sent  of  the  Father,  might  Hkewise  be  known  to  be  the 
true  God,  as  it  is  said,  "  This  is  the  true  God  and  eternal  Hfe."  3.  There 
is  also  a  fallacy  in  refering  the  exclusive  particle  only  to  the  subject  thee^ 
to  which  it  does  not  belong ;  but  to  the  predicate  the  true  God,  which  the 
article  in  the  Greek  plainly  shows ;  for  the  sense  is,  that  they  might  know 
thee,  the  Father,  to  be  that  God,  who  only  is  the  true  God. 

11.  Christ  distinguishes  himself  from  the  Father  by  saying,  "  my  Father 
is  greater  than  I."  Therefore  he  is  not  equal  and  con-substantial  with  the 
Father.  Ans.  He  separates  and  distinguishes  himself  from  the  Father,  1. 
In  respect  to  his  human  nature.  2.  In  respect  to  the  office  of  mediator. 
The  Father,  therefore,  is  greater  than  the  Son,  not  as  to  his  essence,  in 
which  the  Son  is  equal  with  the  Father,  but  as  to  his  office  and  human 
nature.     It  is  resolved  in  accordance  with  the  fourth  general  rule. 

12.  The  mediator  between  God  and  man  is  not  God  himself.  But  the 
Son  is  the  mediator  between  God  and  man.  Therefore  he  is  not  God. 
Ans.  The  major  is  false,  because  it  might  follow  for  the  same  reason,  that 
the  mediator  between  God  and  man  is  not  man. 

Reply  1.  The  major  is  thus  proven :  God  is  not  inferior  to  himself.  The 
mediator  with  God  is  inferior  to  him.  Therefore  he  is  not  God.  Ans. 
The  minor  is  true  of  the  office  of  Christ,  in  which  sense  he  is  inferior  to 
God ;  but  it  is  not  true  when  understood  of  his  nature,  according  to  the 
fourth  general  rule :  Inequahty  of  office  does  not  take  away  equahty  of 
nature  or  of  persons. 

Rep.  2.    The  Son  is  mediator  with  Jehovah.      But  the  Son  is  not 


202         WHY  THE  SON  OF  GOD  IS  CALLED  OUR  LORD. 

mediator  with  himself.  Therefore  he  is  not  Jehovah.  Ans.  We  remark 
again  that  nothing  can  be  inferred  from  mere  particulars.  The  major  is  not 
general :  for  the  Son  is  not  mediator  with  whomsoever  is  Jehovah ;  but 
with  the  Father. 

Rep.  3.  Then  the  Son  and  Holy  Ghost  are  not  truly  reconciled,  or  they 
are  reconciled  without  a  mediator.  Ans.  We  deny  the  consequence,  because 
the  same  will  belongs  to  the  three  persons.  When  the  Father  is  appeased 
the  Son  and  Holy  Ghost  are  also  reconciled. 

Rep.  4.  The  Son  is  mediator  with  him  whom  he  reconciles.  But  the 
Son  does  not  only  reconcile  the  Father,  but  also  himself.  Therefore  he  is 
mediator  with  himself,  which  is  absurd.  Ans.  We  reply  to  the  major : 
That  the  Son  is  properly  said  to  be  mediator  with  him  whom  he  so  appeases 
by  his  satisfaction,  that  the  decree  and  purpose  of  atonement  may  seem  to 
have  originally  sprung  from  him.  But  this  is  the  Father  alone.  Therefore 
the  Son  is  not,  in  this  sense,  mediator  with  himself,  but  with  the  Father 
alone.  Again,  it  is  not  absurd  to  say  that  the  Son  is  mediator  towards  or 
with  himself;  for  it  is  not  absurd  that  he  should  carry  on  the  offices,  both 
of  God  accepting  and  of  the  mediator  making  reconciliation,  but  in  differ- 
ent respects  :  the  former  by  reason  of  his  divine  nature ;  the  latter  by 
reason  of  the  office  of  mediator. 

It  is  proper  to  compare  these  objections  with  those  which  are  brought 
forward  under  the  subject  of  the  Trinity.  For  the  same  objections  and 
sophisms  which  are  brought  against  the  divine  essence  and  the  Trinity  itself, 
are  brought  against  each  single  person  of  the  Godhead ;  and  those  with 
which  one  person  is  assailed,  are  the  same  which  are  brought  against  the 
essence  of  God.  Besides  some  objections  were  there  merely  proposed 
which  are  here  more  fully  refuted.  More  may  be  seen  on  this  subject  in 
the  first  vol.  of  Ursinus,  from  page  115  to  125. 


Question  34.     Wherefore  callest  thou  him  our  Lord  ? 

Answer,  Because  he  has  redeemed  us,  both  soul  and  body,  from  all  our  sins,  not 
with  gold  or  silver,  but  with  his  precious  blood,  and  hath  delivered  us  from  all  the 
power  of  the  devil,  and  thus  hath  made  us  his  own  property. 

EXPOSITION. 

Two  things  are  here  to  be  considered : 

I.     In  what  seme  Christ  is  called  Lord. 
n.     For  what  causes^  and  in  how  many  ways  he  is  our  Lord. 

I.    In  what  SENSE  Christ  is  called  Lord. 

To  be  Lord  is  to  have  a  right  over  some  thing  or  person.  Christ, 
therefore,  is  our  Lord  and  the  Lord  of  all,  1.  Because  he  has  dommion  over 
us,  and  over  all  things :  he  has  a  care  for  all  things,  keeps  and  preserves 
all,  and  especially  th jse  who  have  been  purchased  and  redeemed  by  his 
blood.  2.  Because  all  things  are  subject  to  him,  and  we  are  bound  to 
serve  him,  in  body  and  soul,  that  he  may  be  glorified  by  us. 


WHY  THE   SON   OP   GOD   IS   CALLED   OITR   LORD.  208 

The  name  Lord  belongs  to  both  natures  of  Christ,  just  as  that  of  Prophet, 
Priest  and  King ;  for  the  names  of  the  oflSce,  benefits,  dignity  and  benefi- 
cence of  Christ  towards  us  are  affirmed  of  his  whole  person,  not  by  the 
communication  of  properties,  as  the  names  of  the  two  natures  and  attributes 
of  Christ,  but  properly  in  respect  to  each  nature.  For  both  natures  of 
Christ  will  and  secure  our  redemption :  the  human  nature  paid  the  price 
of  our  redemption  by  dying  for  us,  and  the  divine  gives  and  oflers  to  the 
Father  this  price,  and  appUes  it  unto  us  by  the  Spirit.  Christ  is,  therefore, 
our  Lord  not  only  in  respect  to  his  divine  nature,  which  has  created  us,  but 
also  in  respect  to  his  humanity  ;  for  even  in  as  far  as  he  is  man,  the  person 
of  Chiist  is  Lord  over  all  angels  and  men. 

II.    For  what  causes,  and  in  how  many  ways  he  is  our  Lord. 

Christ  is  our  Lord,  not  only  in  one,  but  in  many  respects. 

1.  By  right  of  creation^  sustenance  and  government  in  its  general 
character,  as  well  as  that  which  he  has  in  common  with  the  Father  and 
Holy  Ghost.  Hence  it  is  said,  "  all  mine  are  thine,  and  thine  are 
mine.''  (John  17 :  10.)  The  general  dominion  of  Christ  is  that  which 
extends  itself  not  only  to  us,  but  to  all  men,  even  the  wicked  and  the  devils 
themselves,  although  not  in  the  same  respect.  For  1.  He  created  us  to 
eternal  life,  but  them  to  destruction.  2.  He  has  a  right  and  power  over 
the  wicked  and  devils,  to  make  them  do  what  he  pleases,  so  that  without 
his  will  they  cannot  so  much  as  move  ;  and  if  he  wills  he  has  power  to  re- 
duce them  to  nothing,  as  the  history  which  we  have  in  the  gospel  of  the 
man  possessed  with  devils,  sufficiently  testifies.  But  besides  this  right 
which  he  likewise  has  over  us,  he  is  also  called  our  Lord,  because  he  guards 
us  as  his  own  peculiar  people,  whom  he  has  purchased  with  his  blood, 
and  sanctifies  by  his  Spirit ;  and,  furthermore,  by  this  his  Spirit,  he  rules 
and  governs  us,  and  works  in  our  hearts  faith  and  obedience. 

2.  By  the  right  of  redemption  pecuhar  to  himself;  because  he  alone 
is  the  mediator,  who  has  redeemed  us  by  his  blood,  from  sin  and  death, 
delivered  us  from  the  power  of  the  devil  and  set  us  apart  for  him- 
self. The  way  in  which  we  have  been  redeemed  is  most  precious,  because 
it  was  far  greater  to  redeem  us  with  his  blood  than  with  money.  There- 
fore, the  right  of  possession  which  he  has  over  us  is  also  of  the  strongest 
character.  But,  seeing  that  he  has  redeemed  us,  it  is  evident  that  we  were 
slaves.  We  were  indeed  the  servants  and  slaves  of  the  devil,  from  whose 
tyranny  Christ  has  delivered  us  ;  hence  we  are  now  the  servants  of  Christ ; 
because,  notwithstanding  we  were  by  nature  his  enemies,  and  deserving 
of  destruction,  he  has  preserved  and  redeemed  us.  Slaves  were  first  called 
%ervi  by  the  Romans,  from  servando,  which  properly  means  preserved,  be- 
cause, being  taken  captives  by  their  enemies,  they  were  preserved,  when 
they  might  have  been  slain.  This  dominion  of  Chi'ist  over  us  is  special, 
inasmuch  as  it  extends  only  to  the  church. 

Obj.  If  we  have  been  redeemed  from  the  power  of  the  devil,  the  price 
of  our  redemption  has  been  given  to  him ;  for  from  whose  power  we  are 
redeemed,  to  him  is  the  ransom  due.  But  the  price  of  our  redemption  was 
not  given  to  Satan.  Therefore  we  have  not  been  redeemed  from  his  power. 
Ans.  The  price  of  our  deliverance  is  due  him  from  whose  power  we  have 
been  redeemed,  provided  he  is  supreme  Lord,  and  holds  a  dominion  over 


204         WHY  THE  SON  OF  GOD  IS  CALLED  OUR  LORD. 

US  by  right.  But  God  alone,  and  not  Satan,  is  our  Supreme  Lord,  and 
holds  a  dominion  over  us  justly.  Therefore  the  price  of  our  redemption 
is  due  to  God,  and  not  to  the  devil.  It  is  true  indeed,  that  Satan  enslaved 
us  by  the  just  judgment  of  God,  on  account  of  sin,  taking  us  by  force,  and 
thus  making  inroads  upon  the  possessions  of  another.  But  Christ,  that 
strong  armed  and  greater  one,  having  made  satisfaction  for  our  sins,  and 
broken  the  power  of  the  devil,  liberated  us  from  his  tyranny.  Therefore 
Christ  has  redeemed  us  in  respect  to  God,  because  he  paid  to  him  our  ran- 
som, and  in  respect  to  the  devil,  he  has  liberated  us,  and  asserted  and 
secured  our  freedom. 

3.  By  reason  of  our  preservation  Christ  is  our  Lord  ;  because  he  defends 
us  even  to  the  end,  and  keeps  us  unto  eternal  hfe,  not  only  by  preserving 
our  bodies  from  injuries,  but  our  souls  also  from  sin.  For  our  preservation 
must  be  understood  not  only  concerning  our  first  rescue  from  the  power  of 
the  devil,  but  also  concerning  our  continual  preservation  and  the  consum- 
mation of  his  benefits.  Christ  himself  speaks  of  this  preservation  when 
he  says,  "  Those  that  thou  gavest  me  I  have  kept,  and  none  of  them  is 
lost."  "  No  man  shall  pluck  them  out  of  my  hands."  (John  17  :  12  ;  10  : 
28.)  He  preserves  the  wicked  unto  destruction,  and  that  merely  with  a 
temporal  defence. 

4.  In  respect  to  ordination  or  appointment ;  because  the  Father  ordained 
the  Word,  or  this  person,  Christ,  to  this,  that  he  might  through  him  accom- 
plish all  things  in  heaven  and  on  earth.  For  Christ  is  our  Lord  not  only 
in  that  he  preserves  us,  having  rescued  us  from  the  power  of  the  devil  and 
made  us  the  sons  of  God ;  but  also  because  the  Father  has  given  us  to  him, 
and  has  constituted  him  our  Prince,  King  and  Head.  "  He  hath  appointed 
him  heir  of  all  things."  "Thine  they  were  and  thou  gavest  them  me.  All 
that  the  Father  giveth  me  shall  come  to  me."  "  And  hath  put  all  things 
under  his  feet,  and  gave  him  to  be  Head  over  all  things  to  the  church,"  &c. 
"  Him  hath  God  exalted  with  his  right  hand  to  be  a  Prince  and  a  Saviour 
for  to  give  repentance  to  Israel,"  &c.  (Heb.  1 :  2.  John  17  :  6  ;  6  :  37. 
Eph.  1 :  22.  Acts  5  :  31.)  Since  Christ,  therefore,  is  our  Lord  in  a  far 
more  excellent  manner  than  others,  we  are  also  much  more  strongly  obli- 
gated to  render  obedience  to  him ;  for  he  is  our  Lord  in  such  a  manner 
that  he  may  do  with  us  what  he  wills,  and  has  an  absolute  right  over  us, 
which  he,  however,  uses  only  for  our  salvation ;  for  we  receive  from  him 
more  and  infinitely  greater  benefits  than  from  any  one  else.  Hence  we 
ought  ever  to  acknowledge  the  dominion  which  Christ  has  over  us,  which  ac- 
knowledgement to  be  complete,  imphes  1.  A  confession  of  this  great  ben- 
efit, that  Christ  should  condescend  to  be  our  Lord.  2.  A  confession  of 
our  obligation  and  duty  to  him,  which  may  be  comprehended  in  serving, 
worshipping  and  loving  him. 

What,  therefore,  is  the  meaning  of  this  article,  1  believe  in  Christy  our 
Lord?  Three  things  are  here  to  be  observed:  1.  To  believe  that  Christ 
is  Lord.  This,  however,  is  not  sufficient,  for  we  believe  also  that  the  devil 
is  lord  ;  but  not  of  all,  nor  of  us,  as  we  beheve  Christ  is  Lord  of  us  all. 
2.  To  believe  that  Christ  is  Lord  both  of  all  and  of  us.  Neither  is  this 
all  that  is  necessary  for  us  to  beheve  ;  for  the  devils  also  beheve  that  Christ 
is  their  Lord,  as  it  is  [jlain  that  he  has  a  right  and  authority  over  them. 
8.  T)  believe  in  Christ  as  our  Lord;  that  is,  to  believe  that  he  is  our  Lord 
in  such  a  manner  that  we  may  repose  our  confidence  in  him.     And  this  is 


THE  HOLY  CONCEPTION   AND   NATIVITY   OF  CHRIST.  205 

what  we  are  especially  required  to  believe.  When  we,  therefore,  say  that 
we  believe  in  our  Lord,  we  believe,  1.  That  the  Son  of  God  is  the  Creator 
of  all  things,  and  therefore  has  a  right  over  all  creatures.  "  All  things 
that  the  Father  hath  are  mine."  2.  That  he  is  in  a  peculiar  manner  con- 
stituted the  Lord,  the  defender  and  preserver  of  the  church,  because  he 
has  redeemed  it  with  his  blood.  3.  That  the  Son  of  God  is  also  my  Lord, 
that  I  am  one  of  his  subjects,  that  I  am  redeemed  by  his  blood  and  contin- 
ually preserved  by  him,  so  that  I  am  bound  to  be  grateful  to  him.  And, 
further,  that  his  dominion  over  me  is  such  as  is  calculated  to  promote  my 
good,  and  that  I  am  saved  by  him  as  a  most  precious  possession,  a  peculiar 
purchase,  secured  at  the  greatest  expense. 


FOURTEENTH  LORD'S  DAY. 


Question  35.  What  is  the  meaning  of  these  words,  "  He  was  conceived 
by  the  Holy  Ghost,  born  of  the  Virgin  Mary  ?" 

Answer.  That  God's  eternal  Son,  who  is,  and  continueth  true  and  eternal  God, 
took  upon  him  the  very  nature  of  man,  of  the  flesh  and  blood  of  the  Virgin  Mary, 
by  the  operation  of  the  Holy  Ghost,  that  he  might  also  be  the  true  seed  of  David, 
like  unto  his  brethren  in  all  things,  sin  excepted. 

EXPOSITION. 

The  exposition  of  this  question  is  necessary  on  account  of  ancient  and 
modern  heretics,  who  have  denied,  and  who  now  deny,  that  the  flesh 
of  Christ  was  taken  from  the  substance  of  the  Virgin.  The  Eutychians 
argue :  Christ  was  conceived  by  the  Holy  Ghost ;  therefore  the  flesh  of 
Christ  was  produced  from  the  substance  of  the  Divinity,  or  from  the  essence 
of  the  Holy  Ghost,  and  by  this  means  the  divine  nature  was  changed  into 
the  human.  The  fallacy  of  this  argument  arises  from  an  incorrect  use  of 
a  figurative  mode  of  speaking ;  for  the  terms  hi/,  from,  or  of  the  Holy 
Ghost  do  not  signify  a  material,  but  an  efficient  cause,  the  power,  efficacy, 
virtue,  or  operation  of  the  Holy  Ghost ;  for  it  was  by  the  virtue,  or  opera- 
tion of  the  Holy  Ghost  that  the  Son  of  God  was  conceived  in  the  womb  of 
the  Virgin,  according  to  the  words  of  the  angel :  "  The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the  Highest  shall  overshadow  thee." 
(Luke  1 :  35.)  Christ  is  also  called  the  seed  of  Abraham,  the  Son  of  David. 
Therefore  he  took  his  flesh  from  these  fathers,  and  not  from  the  Holy  Ghost. 
As  we  are  born  of  God  because  he  made  us,  so  Christ  was  conceived  by  the 
Holy  Ghost ;  because  it  was  by  his  virtue  and  operation  that  he  was  con- 
ceived ;  and  not  because  he  was  formed  from  the  substance  of  the  Holy  Ghost, 

Obj.  But  if  the  particle  of  or  5y  does  not  signify  a  material  cause  when 
used  of  the  Holy  Ghost,  then,  in  liie  manner,  it  cannot  signify  this  when 
it  is  said  of  Christ  that  he  was  born  of  the  Virgin  Mary.  Ans.  The  cases 
are  not  exactly  parallel,  for  in  relation  to  the  latter  article,  it  behooved 
Christ  to  be  born  of  the  seed  of  David ;  but  when  it  is  said  he  was  con- 
ceived of,  or  by  the  Holy  Ghost,  the  particle  h/  cannot  refer  to  or  signify 
a  material  case,  for  these  reasons :  1.  Because,  if  this  were  true,  then  that 
which  immediately  follows,  viz.,  that  he  was  bom  of  the  Virgin  Mary, 


206  THE  HOLY   CONCEPTION  AND   NATIVITY  OF  CHRIST. 

would  not  be  true.  2.  Because  God  is  not  susceptible  of  any  change,  and 
therefore,  cannot  be  changed  into  flesh.  3.  Because  the  Word  assumed 
flesh,  but  was  not  changed  into  it. 

What,  therefore,  does  the  conception  of  Christ  by  the  Holy  Ghost  sig- 
nify ?  Three  things  are  comprehended  in  it.  1.  That  Christ  was  mirac- 
ulously conceived  in  the  womb  of  the  Virgin,  by  the  immediate  action,  or 
operation  of  the  Holy  Ghost,  without  the  seed  and  substance  of  man,  so 
that  his  human  nature  was  formed  from  his  mother  alone,  contrary  to  the 
order  of  things  which  God  has  estabhshed  in  nature,  as  it  is  said,  "  The 
power  of  the  Highest  shall  overshadow  thee.''  (Luke  1 :  35.)  If  it  be 
here  objected,  that  God  has  also  formed  us,  we  reply,  that  we  have  been 
formed  mediately,  and  not  immediately  as  Christ  was,  from  which  it  is  evi- 
dent that  the  examples  are  not  the  same. 

2.  The  Holy  Ghost  miraculously  sanctified  that  which  was  conceived  and 
produced  in  the  womb  of  the  Virgin,  so  that  oi^ginal  sin  did  not  attach 
itself  to  that  which  was  thus  formed ;  for  it  did  not  become  the  Word,  the 
Son  of  God,  to  assume  a  nature  polluted  with  sin,  for  the  following  rea- 
sons :  1.  That  he  might  be  a  pure  sacrifice  ;  for  it  behooved  him  to  make 
satisfaction  for  sin.  2.  That  he  might  also,  by  his  purity,  sanctify  others. 
3.  That  we  might  know  that  whatever  the  Son  says  is  truth ;  for  that  which 
is  born  of  flesh,  which  is  sinful,  and  not  sanctified,  is  flesh,  falsehood  and 
vanity. 

Obj.  But  Christ  was  bom  of  a  mother  that  was  a  sinner.  Therefore 
he  himself  had  sm.  Ans.  The  Holy  Ghost  knows  best  how  to  distinguish 
and  separate  sin  from  the  nature  of  man ;  for  sin  is  not  from  the  nature  of 
man,  but  was  added  to  it  from  the  devil. 

3.  That  the  hypostatical  union  of  the  two  natures,  the  divine  and  the 
human,  was  formed  by  the  same  Holy  Ghost,  in  the  womb  of  the  Virgin, 
immediately  and  at  the  very  moment  of  his  conception. 

The  meaning,  therefore,  of  this  article,  he  was  conceived  hy  the  Holy 
Ghost ^  is,  that  the  Holy  Ghost  was  the  immediate  author  of  the  miraculous 
conception  of  the  flesh  of  Christ — that  he  separated  all  impurity  of  origi- 
nal sin  from  that  which  was  thus  conceived,  and  united  the  flesh  with  the 
Word  in  a  personal  union  in  the  very  moment  of  conception. 

He  ivas  horn  of  the  Virgin  Mary.  It  behooved  the  Messiah  to  be  bom 
of  the  Virgin  according  to  the  predictions  of  the  prophets,  that  he  might 
be  a  High  Priest  without  sin,  and  the  type  or  figure  of  our  spiritual  regen- 
eration, which  is  not  of  the  will  of  flesh,  but  of  God.  Hence  it  is  added 
in  the  Creed,  that  Christ  was  born  of  the  Virgin  Mary : 

1.  That  the  tmth  of  the  human  nature  assumed  by  the  Son  of  God 
might  thus  be  signified,  that  is  to  say,  that  Christ  was  conceived  by  the 
power  of  the  Holy  Ghost,  and  was  bom  a  true  man  from  the  substance  of 
Mary  his  mother ;  or,  the  flesh  of  Christ,  although  miraculously  conceived, 
was  nevertheless  taken,  and  bom  of  the  Virgin. 

2.  That  we  may  know  that  Christ  has  descended  from  the  fathers  from 
whom  Mary  also  was,  that  is  to  say,  that  he  was  the  tme  seed  of  Abraham, 
being  born  from  his  seed,  and  that  he  was  the  Son  of  David,  being  bom 
from  the  daughter  of  David,  according  to  the  prophecies  and  promises. 

3.  That  we  may  know  that  the  Scriptures  are  frdfilled,  which  declared, 
"  Behold  a  Virgin  shall  conceive  and  bear  a  son."  "  The  seed  of  the  woman 
shall  bruise  the  serpent's  head."     (Is.  7:  14.     Gen.  3:  15.)    From  this 


OF  THE  TWO   NATURES  IN   CimiST.  207 

fulfillment  of  prophecy,  by  which  it  was  foretold  that  Christ  should  be  bom 
of  a  Virgin  of  the  family  of  David,  and  that  by  a  miraculous  conception, 
which  the  prophets  did  in  a  manner  foretell,  it  is  most  clearly  manifest  that 
this  man  Jesus,  born  of  the  Virgin,  is  the  promised  Messiah,  or  the  Christ, 
the  redeemer  of  the  human  race. 

4.  That  we  may  know  that  Christ  was  sanctified  in  the  womb  of  the 
Virgin,  by  the  power  of  the  Holy  Ghost,  and  is,  therefore,  pure  and  without 
Bin. 

5.  That  we  may  know  that  there  is  an  analogy  between  the  nativity  of 
Christ,  and  the  regeneration  of  the  faithful ;  for  the  birth  of  Christ  of  the 
Virgin  is  a  sign  of  our  spiritual  regeneration,  which  is  not  of  blood,  nor  of 
the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God. 


Question  36.  What  profit  dost  thou  receive  by  Christ's  holy  conception 
and  nativity  ? 

Answer.  That  he  is  our  mediator,  and  with  his  innocence  and  perfect  hohness 
covers,  in  the  sight  of  God,  my  sins,  wherein  I  was  conceived  and  brought  forth. 

EXPOSITION. 

There  are  two  benefits  resulting  from  the  holy  conception  and  nativity  of 
Christ.  First,  the  confirmation  of  our  faith  that  he  is  the  mediator ;  and, 
secondly,  the  consolation  that  we  are  justified  before  God  through  him. 
The  reason  of  this  arises  from  the  fact,  that  he  could  not  be  the  mediator 
between  God  and  man,  who  is  not  himself  very  man,  and  perfectly  righte- 
ous, and  who  is  not  united  with  the  Word.  It  behooved  the  mediator  to 
be,  by  nature,  true  God  and  man,  that  he  might  preserve  the  salvation  pur- 
chased for  us.  "  For  such  an  High-Priest  became  us,  who  is  holy,  harm- 
less, undefiled,  separate  from  sinners,  and  made  higher  than  the  heavens." 
(Heb.  7 :  26.) 

What,  therefore,  is  the  meaning  of  this  article,  I  believe  in  Jesus  Christ, 
who  was  conceived  hy  the  Holy  Grhost,  born  of  the  Virgin  Mary  f 

First,  I  beheve  that  this  natural  Son  of  God  was  made  true  man  in  a 
miraculous  manner,  and  that  he  is  one  Christ  havdng  two  natures,  the  divine 
and  human,  joined  together  by  a  personal  union,  and  that  he  was  sanctified 
by  the  Holy  Ghost  from  his  mother's  womb. 

Secondly,  I  beheve  that  he  is  such,  true  God  and  true  man,  and  yet  but 
one  Christ,  and  that  he  was  sanctified  from  his  mother's  womb,  that  he 
might  redeem  and  sanctify  me,  (which  he  could  not  do  unless  sanctification 
and  union  were  effected  in  him)  and  that  I  have  the  right  of  the  adoption 
of  the  sons  of  God,  for  the  sake  of  this,  his  Son,  conceived  and  bom  in 
the  manner  just  described. 

OF  THE  TWO  NATURES  IN  CHRIST. 

The  article  of  the  incarnation,  or  of  the  two  natures  in  Christ,  and  their 
hypostatical  union  is  next  to  be  considered.  The  questions  which  are  here 
to  be  expounded  somewhat  largely,  are  the  following : 


208  OP  THE  TWO   NATURES  IN  CHRIST. 

I.     Are  there  two  natures  in  the  Mediator  f 
II.     Do  these  natures  constitute  one  or  two  persons  f 

III.  If  hut  one  person^  what  is  the  nature  of  this  union  ? 

IV.  Why  was  it  necessary  that  the  hypostatical  union  should  he  con 

stituted? 

I.    Are  there  two  natures  in  the  Mediator  ? 

That  Christ  has  a  divine  nature  has  already  been  proven.  That  he  has 
a  human  nature  was  formerly  denied  by  Marcion,  and  is  to  this  day  denied 
by  the  Swenckfieldians,  who  hold  that  Christ  is  a  man  only  in  name.  It 
is,  therefore,  to  be  proven  against  heretics,  that  Christ  is  a  true  and  natural 
man,  consisting  of  a  body  and  soul,  perfectly  and  truly,  and  subject  to  all 
infirmities,  sin  excepted.     The  proofs  of  this  are : 

1.  The  testimonies  of  Scripture,  which  teach  that  Christ  had  all  the 
parts  of  human  nature,  and  that  he  was  made  Hke  unto  us  in  all  things,  sin 
only  excepted.  "  For  both  he  that  sanctifieth  and  they  who  are  sanctified, 
are  all  of  one ;  for  which  cause  he  is  not  ashamed  to  call  them  brethren. 
Forasmuch  then  as  the  children  are  .partakers  of  flesh  and  blood,  he  also 
himself  Hke  wise  took  part  of  the  same.  For  verily  he  took  not  on  him  the 
nature  of  angels ;  but  he  took  on  him  the  seed  of  Abraham.  Wherefore, 
in  all  things  it  behooved  him  to  be  made  hke  unto  his  brethren,  that  he 
might  be  a  merciful  and  faithful  High  Priest  in  things  pertaining  to  God, 
to  make  reconciliation  for  the  sins  of  the  people."  "  For  we  have  not  an 
High  Priest  which  cannot  be  touched  with  the  feeling  of  our  infirmities ; 
but  was  in  all  points  tempted  like  as  we  are,  yet  without  sin.''  (Heb.  2 : 
11-18,  &  4 :  15.)  Those  passages  of  Scripture  are  here  Hkewise  in  point, 
in  which  our  Lord  himself  confirmed  the  truth  of  his  human  nature  after 
his  resurrection,  as  when  he  said  to  the  disciples,  "  Handle  me  and  see ; 
for  a  spirit  hath  not  flesh  and  bones  as  ye  see  me  have,"  &c.  (Luke  24: 
39,  40.) 

There  have  been  those  who  have  maintained  that  the  Divinity  of  Christ 
was  constituted  the  soul  of  his  body.  Thus  AppoUinarius  taught,  that 
Christ  had  indeed  a  true  human  nature,  but  that  the  Word  was  united  to 
him  in  the  place  of  a  soul.  This  heresy  is  easily  refuted  by  the  words  of 
Christ  himself,  "  My  soul  is  exceeding  sorrowful,  even  unto  death." 
(Matt.  27  :  38.)  The  body  now  cannot  be  said  to  be  sorrowful,  for  it  is 
not  susceptible  of  grief ;  neither  can  sadness  be  attributed  to  the  Divinity, 
for  this  is  free  from  every  passion.  "  Father,  into  thy  hands  I  commend 
my  spirit,  and  having  thus  said  he  gave  up  the  ghost."  (Luke  23  :  46.) 
The  spirit  here  signifies  the  soul,  and  not  the  Divinity,  because  the  Divinity 
never  departed  from  the  human  nature.  And,  again,  it  is  said  by  Paul, 
Heb.  2  :  17,  "  It  behooved  him  to  be  made  like  unto  his  brethren."  But 
without  a  soul  he  would  not  have  been  hke  unto  his  brethren  in  all  things ; 
for  he  would  not  have  been  a  true  man.  Hence  it  must  needs  be  that  Christ 
had  a  human  soul. 

2.  The  same  doctrine  is  also  confirmed  by  the  divine  promises  and  proph- 
ecies ;  for  the  Messiah  was  promised  to  be  such  an  one  as  would  be  the 
seed  of  the  woman,  the  seed  of  Abraham,  the  son  of  David,  the  son  of  a 
Virgin,  &c.  "  The  seed  of  the  woman  shall  bruise  the  serpent's  head." 
** Behold  a  Virgin  shall  conceive  and  bear  a  son."   "The  book  of  the 


OF  THE  TWO   NATURES   IN   CURIST.  209 

generation  of  Jesus  Christ,  the  son  of  David,  the  son  of  Abraham/'  "Bles- 
sed is  the  fruit  of  thy  womb."  "  Concerning  his  Son  Jesus  Christ,  who 
was  made  of  the  seed  of  David  according  to  the  flesh."  (Gen.  3  :  15.  Is. 
7 :  14.  Matt.  1 :  1.  Luke  1  :  42.  Horn.  1 :  3.)  The  argument  which 
is  drawn  from  these  declarations  made  in  relation  to  the  Messiali,  is  most 
convincing ;  for  if  the  humanity  which  he  assumed  was  from  the  seed  of 
Abraham,  and  of  David,  then  he  had  a  real  human  nature. 

3.  The  office  of  mediator  demanded  in  Christ,  our  deliverer,  a  true 
human  nature  taken  from  ours,  which  had  sinned,  and  which  was  to  be 
redeemed  through  him,  as  we  have  shown  in  the  former  part  of  this  work ; 
for  it  behooved  the  same  nature  which  had  sinned,  to  suffer  and  make  satn 
isf action  for  sin.  Therefore,  inasmuch  as  our  nature  sinned,  Christ  took 
this  upon  himself,  and  not  a  nature  created  out  of  nothing,  or  brought  down 
from  heaven,  &c.  Nor  did  it  merely  behoove  our  mediator  to  take  upon 
him  our  nature,  but  it  was  further  necessary  that  he  should  retain  and  keep 
it  for  ever ;  because  the  Father  receives  us  into  his  favor  only  upon  the 
condition  that  we  remam  engrafted  into  his  Son.  This  consolation,  too, 
that  Christ  is  our  brother,  that  he  bears  our  nature,  and  is  bone  of  our  bone, 
and  flesh  of  our  flesh,  is  necessary  for  us  contmually,  even  in  eternity  ;  for 
we  should  lose  this  consolation  if  Christ  had  not  truly  taken  our  nature,  and 
would  not  retain  it  forever.     Without  this  he  would  not  be  our  brother. 

Obj.  1.  The  flesh  of  Adam  (that  is,  that  which  is  made  over  to  his  pos- 
terity by  generation)  is  sinful.  But  the  flesh  of  Christ  is  not  sinful.  There- 
fore it  is  not  of  the  flesh  of  Adam.  Ans.  There  is  here  a  fallacy  of  accident, 
in  affirming  that  to  be  true  of  the  substance  which  is  true  only  by  an  acci- 
dent. Since  the  flesh  of  Adam  is  not  sinful  in  itself,  but  only  by  an  acci- 
dent, it  also  follows  that  the  flesh  of  Christ  is,  only  in  respect  to  that  acci- 
dent, not  the  flesh  of  Adam,  but  is,  according  to  the  substance,  the  same 
flesh  of  Adam.  Hence  the  argument  ought  rather  to  be  changed  thus : 
The  flesh  of  Adam  is  true  flesh.  The  flesh  of  Christ  is  the  flesh  of  Adam. 
Therefore  the  flesh  of  Christ  is  true  flesh. 

Obj.  2.  Christ  was  conceived  by  the  Holy  Ghost.  Therefore  his  flesh 
was  produced  and  propagated  from  the  substance  of  the  Holy  Ghost,  and 
is  for  this  reason  no  creature.  Ans.  We  reply  to  this  as  we  did  to  the 
objection  brought  forward  under  the  thirty-fifth  Question  of  the  Catechism, 
that  there  is  a  fallacy  in  misunderstanding  the  figure  of  speech  that  is 
employed ;  inasmuch  as  the  particle  hy  does  not  signify  a  material,  but  an 
efficient  cause. 

Obj.  3.  In  God  there  are  not  two  natures.  Christ  is  God.  Therefore 
there  are  not  two  natures  in  Christ.  Ans.  Nothing  can  be  estabhshed  by 
mere  particulars :  for  the  major  does  not  express  what  is  universally  true ; 
but  what  is  true  only  of  God,  the  Father,  and  Holy  Ghost,  and  not  of  the 
incarnate  Son,  which  is  God  manifested  in  the  flesh. 

Reply  1.  But  nothing  can  be  added  unto  God  by  reason  of  his  perfec- 
tion. The  Son  is  God.  Therefore  it  is  not  possible  to  add  human  nature 
to  his  Divinity.  Ans.  We  grant  that  nothing  can  be  added  to  God  by  way 
of  perfection,  so  as  to  change  or  perfect  his  essence ;  but  there  may  be 
something  added  to  him  by  copulation,  or  union ;  because  he  took  upon  him 
the  seed  of  Abraham. 

Rep.  2.  God  dwells  in  light  inaccesible.  Therefore  it  is  not  possible  that 
human  nature  could  ever  approach  him.  Ans.  It  is  conceded  that  human 
14 


210  OP  THE   TWO  NATURES  IN   CHRIST. 

nature  cannot  approach  God,  much  less  become  personally  united  to  him, 
unless  he  draw,  assume,  and  unite  it  with  himself. 

Rep.  3.  It  is  reproachful  to  God  to  be  a  creature.  Ans.  It  would, 
indeed,  be  reproachful  to  God  if  he  were  to  be  changed  into  a  creature ; 
but  that  he  should  be  united  with  a  created  nature,  without  a  change  of 
his  own  essence,  is  honorable  unto  God,  as  he,  by  this  means,  demonstrates 
to  the  whole  world,  his  infinite  wisdom,  goodness  and  power. 

n.      Do  THE  TWO  NATURES  OF  ChRIST  CONSTITUTE  ONE  OR  MORE  PERSONS  ? 

There  are  two  natures  in  Christ,  whole  and  distinct ;  but  only  one  person. 
Marcion  taught  that  there  were  two  Christs :  the  one  crucified,  the  other 
not :  and  that  the  one  came  to  the  assistance  of  the  other  upon  the  cross. 
But  it  behooved  one  to  be  Christ,  because  it  was  necessary  that  one  should 
be  mediator  both  by  merit  and  ejfficacy.  Therefore  there  must  needs  be 
only  one  person. 

Obj.  1.  In  whom  there  are  two  things  which  constitute  two  entire  persons, 
in  him  there  are  also  two  persons.  In  Christ  there  are  two  natures  which 
constitute  two  entire  persons ;  for  the  Word  is  a  complete  person,  whilst 
body  and  soul  also  constitute  a  person.  Therefore  there  are  two  persons  in 
Christ.  Ans.  We  deny  that  part  of  the  minor  proposition  which  affirms  that 
body  and  soul,  in  connection  with  the  Word,  constitute  a  person.  This  ap- 
pears to  be  false,  according  to  the  definition  which  we  have  given  of  person, 
which  does  not  belong  to  the  human  nature  assumed  by  the  Word ;  for  it 
does  not  subsist  by  itself,  but  is  sustained  in,  and  by  another,  viz.,  in  and 
by  the  Word.  It  was  formed  and  assumed  by  the  Word  at  one  and  the 
same  time,  and  never  would  have  existed,  unless  it  had  been  assumed  by 
the  Word ;  nor  could  it  even  now  exist  were  it  not  sustained  by  the  Word. 
It  is  also  a  part  of  another,  viz.,  of  the  mediator.  But  a  person,  according 
to  the  definition  which  we  have  given,  is  something  individual,  intelhgent, 
subsisting  by  itself,  not  sustained  by  another,  nor  part  of  another.  Hence 
it  is  evident  that  the  human  nature  of  Christ  is  not  in,  and  of  itself,  a 
proper  person,  although  it  may  be  said  to  belong  to  the  substance  of  Christ, 
and  to  be  a  part  of  him.  The  Word,  however,  was  and  is  a  person,  and 
yet  has  a  relation  to  our  nature  in  as  far  as  he  has  taken  it  upon  himself. 
Hence  it  is  correct  to  say :  the  person  took  the  nature,  and  the  nature 
assumed  a  nature ;  but  we  cannot  correctly  say,  the  person  took  a  person, 
or  the  nature  took  a  person ;  for  the  human  nature  which  is  in  Christ  was 
created  in  order  that  it  might  be  made  a  part  of  another,  so  that  we  may 
properly  say  that  it  is  a  part  of  another ;  yet,  when  we  so  speak,  all  imper- 
fections must  be  carefully  excluded.  Many,  however,  refrain  from  the  use 
of  such  language  in  consequence  of  the  dangers  and  abuses  to  which  it 
may  lead.     Yet  Damascenus  and  others  often  use  this  form  of  speaking. 

Obj.  2.  But,  according  to  this  the  Word  cannot  be  a  person,  because  he 
is  a  part  of  the  person ;  and  that  which  is  only  a  part  cannot  be  a  person. 
Ans.  That  which  is  only  part  of  a  person  (and  such  a  part  that  is  not  of 
itself  a  person)  is  no  person ;  or,  that  which  is  a  part  of  a  person,  is  not 
that  person  of  which  it  is  a  part.  And  so  it  may  be  said  of  the  Word,  if 
it  be  properly  understood^  that  he  is  not  the  whole  person  of  the  mediator, 
although  he  is  in,  and  of  himself,  a  whole  and  complete  person  in  respect 
to  the  Godhead. 


OF   TUE   TWO   NATURES   IN    CHRIST.  211 

Obj.  3.  God  and  man  are  two  persons.  Christ  is  God  and  man.  There- 
fore there  are  two  persons  in  him.  Ans.  The  major  is  true  if  we  under- 
stand God  and  man  as  existing  separately,  without  any  union.  But  Christ 
is  God  and  man  in  union.  There  is,  therefore,  here  a  fallacy  of  composi- 
tion and  division ;  for  in  the  major  proposition  God  and  man  arc  taken 
disjmictively,  or  as  existing  separately ;  and  in  the  minor  conjunctively, 
or  as  joined  together. 

Reply  1.  But  the  Word  united  to  himself  a  body  and  soul ;  and,  there- 
fore, a  person.  Ans.  It  is  true,  indeed,  he  united  these  to  himself,  but  it 
was  by  a  personal  union,  so  that  the  body  and  soul  which  Christ  took,  do 
not  exist  by  themselves,  but  in  the  person  of  the  Word. 

Reply  2.  But  he  united  to  himself  the  essential  parts  of  a  person,  and 
therefore  he  must  also  have  united  a  person.  Ans.  This  holds  true  merely 
in  relation  to  such  parts  as  subsist  by  themselves ;  but  the  body  and  soul 
of  Christ  do  not  subsist,  nor  could  they  ever  have  subsisted,  unless  in  this 
union. 

m.    What  is  the  union  which  exists  between  the  two  natures 
OF  Christ,  and  how  was  it  made? 

The  imion  which  exists  between  the  two  natures  in  Christ  was  made  by 
the  operation  of  the  Holy  Ghost  in  the  very  conception,  in  such  a  manner 
that  the  two  natures  subsist  in  the  single  person  of  Christ,  without  confu- 
sion, without  change,  indivisible,  and  inseparable,  as  it  is  expressed  in  the 
Calcedonian  creed.  It  is  called  the  hypostatical  or  personal  union,  because 
the  two  natures  that  are  different  are  united  in  a  mysterious  manner  in  one 
person,  whilst  the  essential  properties  of  each  nature  are  retained  whole 
and  entire.  It  is  on  account  of  this  union  that  Christ  is  called,  and  is  true 
God  and  man  in  respect  to  the  distinct  natures  of  which  he  is  possessed : 
he  is  very  God  according  to  the  divine,  and  very  man  according  to  the 
human  nature.  "  That  holy  thing  which  shall  be  born  of  thee  shall  be 
called  the  Son  of  God."  "  In  him  dwelleth  all  the  fullness  of  the  Godhead 
bodily."  "  The  word  was  made  flesh."  "  He  took  upon  him  the  seed  of 
Abraham."  "  God  was  manifested  in  the  flesh."  (Luke  1:  35.  Col.  2: 
9.     John  1 :  14.     Heb.  2 :  16.     1  Tim.  3 :  16.) 

IV.    Why  was  it  necessary  that  this  hypostatical  union  should 

BE  EFFECTED  ? 

The  reasons  which  made  it  necessary  that  the  mediator  should  be  a  tnie 
man,  and  perfectly  righteous,  and  at  the  same  time,  true  God,  have  been 
presented  and  explained  under  the  16th  and  17th  Questions  of  the  Cate- 
chism, so  that  it  is  not  necessary  that  we  should  here  repeat  them.  For 
these  reasons  it  was  necessary  that  a  personal  union  should  be  effected 
between  the  natures  of  the  mediator,  that  he  might  at  the  same  time  be 
very  man  and  very  God,  who  might  be  able  to  restore  and  merit  for  us  that 
righteousness  and  life  which  we  have  lost ;  for  had  not  these  natures  con- 
curred and  met  together  in  the  person  of  the  Word,  as  above  described,  he 
could  not  have  accomplished  the  work  of  our  redemption. 


212  THE   SUFFERINGS   OF   CHRIST. 

FIFTEENTH  LORD'S  DAY. 

Question  37.     What  dost  thou  understand  by  the  words, "  he  suffered  ?" 

Answer.  That  he,  all  the  time  he  lived  on  earth,  but  especially  at  the  end  of  his 
life,  sustained  in  body  and  soul,  the  wrath  of  God  against  the  sins  of  all  mankind 
that  so  by  his  passion,  as  the  only  propitiatory  sacrifice,  he  might  redeem  our  body 
and  soul  from  everlasting  damnation  ;  and  obtain  for  us  the  favor  of  God,  righteous- 
ness, and  eternal  Ufe. 

EXPOSITION. 

We  have,  thus  far,  in  our  remarks  upon  the  second  part  of  the  Creed, 
spoken  only  of  the  person  of  the  mediator.  We  shall  now  proceed  to  speak 
of  his  office^  which  is  included  in  the  remaining  part  of  the  second  division 
of  the  Creed,  which  treats  of  Q-od^  the  Son  and  our  redemption.  And 
we  shall,  in  the  first  place,  speak  of  the  humihation  of  Christ,  (the  first 
part  of  his  office)  which  we  have  comprehended  in  the  fourth  Article : 
Suffered  under  Pontius  Pilate;  was  crucified ^  dead,  and  buried:  He  des- 
cended into  hell.  The  passion  or  suffering  of  Christ  is  placed  immediately 
after  his  conception  and  nativity ;  1.  Because  our  entire  salvation  consists 
in  his  passion  and  death.  2.  Because  his  whole  Kfe  was  one  continued 
scene  of  suffering  and  privation.  There  are  also  many  things  which  may, 
and  ought  to  be  profitably  observed,  in  the  history  of  the  life  which  Christ 
spent  on  earth,  written  by  those  who  were  eye-witnesses  of  the  facts  which 
they  record.  For  this  does  not  only  prove  him  to  be  the  promised  Messiah, 
in  as  much  as  all  the  predictions  of  the  prophets  meet,  and  are  fulfilled  in 
him ;  but  it  is  also  a  consideration  of  the  humihation  and  obedience  which 
he  rendered  unto  his  Father. 

Those  things  which  are  to  be  considered  in  relation  to  the  suffering  of 
Christ,  properly  belong  here ;  such  as  the  history  of  Christ's  passion,  agree- 
ing, as  it  does,  with  all  that  had  been  foretold  concerning  it,  and  the  won- 
derful events  with  which  it  was  connected  —  the  causes  and  benefits  of  his 
suffering,  and  the  example  which  Christ  has  furnished  us,  teaching  us  that 
we  too  must  enter  into  glory  through  suffering. 

But,  for  a  more  complete  exposition  of  this  Article,  we  shall  consider 
more  particularly, 

I.     What  we  are  to  understand  hy  the  term  passion^  or  what  it  wcl8 

that  Christ  suffered: 
II.      Whether  he  suffered  according  to  both  natures : 
in.      What  the  impelling  cause  of  his  suffering  was : 
IV.     What  the  final  causes  and  fruits  of  his  sufferings  were, 

I.    What  are  we  to  understand  by  the  passion  of  Christ,  or  what 

DID  Christ  suffer? 

By  the  term  passion  we  are  to  understand  the  whole  humiliation  of  Christ, 
or  the  obedience  of  his  whole  humihation,  all  the  miseries,  infirmities,  griefs, 
torments  and  ignominy  to  which  he  was  subject,  for  our  sakes,  from  the 
moment  of  his  birth  even  to  the  hour  of  his  death,  as  well  in  soul  as  in 
body.  The  principal  part  of  his  sorrows  and  anguish  were  the  torments  of 
soul,  in  which  he  felt  and  endured  the  wrath  of  God  against  the  sins  of  all 


THE  SUFFERINGS   OF   CIIRIST.  213 

mankind.  By  the  term  passion,  however,  we  arc  to  understand  chiefly  the 
closing  scene,  or  last  act  of  liis  life,  in  which  ho  suffered  extreme  torments, 
both  of  body  and  soul,  on  account  of  our  sins.  "  My  soul  is  exceeding 
sorrowful,  even  unto  death."  "  My  God,  my  God,  why  hast  thou  forsaken 
me."  "  Surely  he  hath  borne  our  griefs.  He  was  wounded  for  our  trans- 
gressions." "  Yet  it  pleased  the  Lord  to  bruise  liim."  (Matt.  26  :  38; 
27 :  46.  Is.  53 :  4,  5,  10.) 

What,  therefore,  did  Christ  suffer  ?  1.  The  privation  or  destitution  of 
the  highest  feUcity  and  joy,  together  with  all  those  good  things  which  he 
might  have  enjoyed.  2.  AH  the  infirmities  of  our  nature,  sin  only  excej>- 
ted :  he  hungered,  he  thirsted,  was  fatigued,  was  afflicted  with  sadness  and 
grief,  &c.  3.  Extreme  want  and  poverty ;  "  The  Son  of  man  hath  not 
where  to  lay  his  head."  (Matt.  8  :  20.)  4.  Infinite  injuries,  reproaches, 
calumnies,  treacheries,  envyings,  slanders,  blasphemies,  rejections  and  con- 
tempt ;  "  I  am  a  worm,  and  no  man ;  and  a  reproach  of  many."  "  He  hath 
no  form  or  comeliness,  and  when  we  shall  see  liim  there  is  no  beauty  that 
we  should  desire  him."  (Ps.  22 :  6.  Is  53  :  2.)  5.  The  temptations  of 
the  devil ;  "  He  was  in  all  points  tempted  like  as  we  are,  yet  without  sin." 
(Heb.  4  :  15.)  6.  The  most  reproachful  and  ignominious  death,  even  that 
of  the  cross.  7.  The  keenest  and  most  bitter  anguish  of  soul,  which  is 
doubtless  a  sense  of  the  wrath  of  God  against  the  sins  of  the  whole  human 
race.  It  was  this  that  caused  him  to  exclaim,  upon  the  cross,  with  a  loud 
voice, "  My  God,  my  God,  why  hast  thou  forsaken  me  ?"  as  if  he  should  say. 
Why  dost  thou  not  drive  away  from  me  such  severe  anguish  and  torments  ? 
Thus  we  see  what,  and  how  greatly  Christ  has  suffered  in  our  behalf. 

But  since  the  divine  nature  was  united  to  the  human,  how  is  it  possible 
that  it  was  so  oppressed  and  weakened  as  to  break  forth  in  such  exclama- 
tions of  anguish  ;  and  especially  so  when  there  were  martyrs  who  were  far 
more  bold  and  courageous  ?  The  cause  of  this  arises  from  the  difference 
which  there  was  in  the  punishment  which  Christ  endured  and  that  of  mar- 
tyrs. St.  Lawrence,  lying  on  the  gridiron,  did  not  experience  the  dreadful 
wrath  of  God,  either  against  his  own,  or  against  the  sins  of  the  human  race, 
the  entire  punishment  of  which  was  inflicted  upon  the  Son  of  God,  as  Isaiah 
saith,  he  was  stricken,  and  smitten  of  God  for  our  sins :  We  say,  then, 
that  St.  Lawrence  did  not  feel  the  anger  of  an  offended  God  piercing  and 
wounding  him ;  but  felt  that  God  was  reconciled,  and  at  peace  with  him ; 
neither  did  he  experience  the  horrors  of  death  and  hell  as  Christ  did,  but 
he  had  great  consolation,  because  he  suffered  on  account  of  confessing  the 
gospel,  and  was  assured  that  his  sins  were  remitted  by  and  for  the  sake  of  the 
Son  of  God,  upon  whom  they  were  laid,  according  to  w^hat  is  said,  "  Behold 
the  Lamb  of  God  that  taketh  away  the  sins  of  the  world."  (John  1 :  29.) 
Hence  it  is  easy  to  be  accounted  for,  why  St.  Lawrence  seemed  to  have  more 
courage  and  presence  of  mind  in  his  martyrdom,  than  Christ  in  his  passion ; 
and  hence  it  is  also  that  the  human  nature  of  Christ,  although  united  to 
the  Godhead,  was  made  to  sweat  drops  of  blood  in  the  garden,  and  to  give 
vent  to  the  mournful  lamentation,  "  My  God,  my  God,  why  hast  thou  for- 
saken me  ?"  Not  that  there  was  any  separation  between  the  natures  in 
Christ ;  but  because  the  humanity  was  for  a  time  forsaken  by  the  Divinity, 
the  Word  being  at  rest,  or  quiet,  (as  Irenaeus  saith)  and  not  bringing  aid 
and  deliverance  to  the  afflicted  humanity  until  a  passion  altogether  suffi- 
cient might  be  endured  and  finished. 


214  THE   SUFFERINGS   OF   CHRIST. 

The  satisfaction,  therefore,  which  Christ  made,  or  the  suffering  which  he 
endured,  differs  from  the  torments  of  others.  1.  In  form.  Christ  felt  and 
endured,  both  in  body  and  soul,  the  entire  wrath  of  God,  which  no  one  else 
has  ever  experienced.  2.  In  the  impelling  cause.  Christ  suffered  not  for 
his  own  sins,  but  for  the  sins  of  others.  3.  In  the  final  cause ^  or  end. 
The  passion  of  Christ  is  the  ransom  and  only  propitiatory  sacrifice  for  our 
sins :  the  sufferings  of  others  do  not  partake  of  this  character,  but  are 
merely  punishments,  or  trials,  or  attestations  to  the  truth  of  the  Gospel. 

Obj.  1.  According  to  the  order  of  divine  justice,  the  innocent  ought  not 
to  suffer  for  the  guilty  :  for  justice  demands  the  punishment  of  the  offen- 
der. But  Christ  was  an  innocent  person.  Therefore  his  punishment  is  in 
opposition  to  the  rule  of  justice  ;  because,  he  being  innocent,  suffered  for 
us,  who  were  guilty.  Ans.  We  reply  to  the  major  proposition,  that  the 
innocent  ought  not  to  suffer  for  the  guilty,  1.  Unless  he  willingly  offer 
himself  in  the  room,  and  stead  of  the  guilty.  2.  Unless  he  who  thus  vol- 
untarily suffers,  be  able  to  make  a  sufficient  ransom.  3.  That  he  may  be 
able  to  recover  himself  from  these  sufferings,  and  not  perish  under  them. 
4.  That  he  may  be  able  to  bring  it  to  pass,  that  those  for  whom  he  makes 
satisfaction,  may  not  in  future  offend.  5.  And  that  he  be  of  the  same 
nature  with  those  for  whom  satisfaction  is  made.  If  such  a  satisfier  as  this 
can  be  substituted  in  the  place  of  the  offending,  there  is  nothing  in  it  that 
is  contrary  to  the  order  of  divine  justice :  for  thus,  both  he  who  suffers, 
and  those  for  whom  it  is  endured,  are  saved.  Christ,  now,  is  such  a  satis- 
fier ;  for  he  has  accomplished  all  these  things,  and  is  not  only  a  man  of  the 
same  nature  with  us,  but  we  are  also  members  of  his.  And  it  is  on  account 
of  this,  our  union  with  Christ  our  Head,  that  his  punishment  is  truly  ours, 
and  that  the  Apostles  every  where  teach,  that  we  all  suffered,  and  died  in 
Christ :  for  when  the  body  is  afflicted,  all  the  members  suffer  with  it.  This 
argument,  however,  will  be  enlarged,  when  we  come  to  speak  of  the  article 
of  the  forgiveness  of  sins.  To  sum  up  the  whole  :  that  any  one  may  make 
satisfaction  for  others,  these  things  must  be  present,  and  harmonize  —  it 
must  be  a  sufficient  satisfaction  —  it  must  be  voluntary,  and  satisfy  him  to 
whom  it  is  due ;  all  of  which  conditions  meet,  and  concur  in  the  satisfac- 
tion of  Christ. 

Obj.  2.  There  must  be  a  proportion  between  the  satisfaction  and  the 
crime.  But  there  is  no  proper  proportion,  between  the  sufierings  of  one 
man,  and  the  sins  of  an  infinite  number  of  men.  How,  therefore,  can  the 
ransom  which  Christ  alone  paid,  correspond  with  the  sins  of  a  vast  num- 
ber of  men  ?  Ans.  It  can,  for  these  two  causes :  First,  on  account  of  the 
dignity  of  his  person ;  and  secondly,  on  account  of  the  greatness  of  the 
punishment  which  he  endured ;  for  he  suffered  that  which  we  were  bound 
to  suffer  to  all  eternity.  His  passion,  therefore,  is  equivalent  to  everlast- 
ing punishment,  yea  it  exceeds  it ;  because,  that  God  should  suffer,  is  more 
than  that  aU  creatures  should  perish.  This  was  the  greatest  miracle,  that 
the  Son  of  God  should  cry  out,  "  My  God,  my  God,  why  hast  thou  for- 
saken me." 

Reply  1.  God  cannot  suffer  and  die.  Christ  suffered  and  died.  There- 
fore, he  is  not  God.  Ans>  We  reply  to  the  major  proposition — God,  that 
is,  the  person  which  is  only  God,  cannot  suffer,  or  is  impassible,  according  to 
that  in  respect  to  which  he  is  God.  But  Christ  is  not  only  God,  but  also 
man.     Or  we  may  concede  the  whole  argument,  if  it  be  rightly  understood ; 


THE  SUFFERINGS  OF  CimiST.  216 

for  Christ  is  not  God,  in  respect  to  that  in  which  he  suffered  and  died, 
that  is,  in  respect  to  his  human  nature. 

Reply  2.  If  Christ  is  not  God,  according  to  that  which  suffbred,  then 
that  which  is  said,  that  God  purchased  the  church  with  his  own  blood,  is 
false.  Ans.  This  is  spoken  according  to  the  communication  of  properties, 
or  according  to  the  figure  of  speech,  called  synecdoche,  which  is  true  only 
in  the  concrete.  God,  that  is,  that  person  which  is  God  and  man,  pur- 
chased the  church  with  his  blood,  which  he  shed  in  respect  to  his  humani- 
ty. By  this  communication  of  properties,  we  attribute  to  the  whole  per- 
son, what  is  peculiar  to  one  nature,  and  that  in  the  concrete  only ;  because 
the  term  concrete  signifies  the  person  in  which  both  natures  centre,  and 
the  property  of  that  nature  of  which  this  is  predicated.  Hence,  there  is 
nothing  in  the  way  of  our  affirming  of  the  whole  person,  what  is  peculiar 
to  one  nature,  provided  that  property  reside  in  the  person ;  whilst  on  the 
contrary,  by  the  term  abstract,  only  the  properties  of  that  nature  are 
predicated  of  which  they  are  peculiar.  Let  this,  which  is  spoken  incidentally, 
suffice. 

Obj.  3.  There  is  no  just  proportion  between  temporal  and  eternal  pun- 
ishment. Christ  suffered  only  temporal  punishments.  Therefore,  he  could 
not  make  satisfaction  for  eternal  punishments.  Ans.  There  is,  indeed,  no 
proportion  between  temporal  and  eternal  punishments,  if  it  be  in  the  same 
subject,  but  there  may  be,  in  different  subjects.  The  temporal  punishment 
of  the  Son  of  God,  exceeds  in  dignity  and  worth,  the  eternal  punishment 
of  the  whole  world,  for  the  reasons  already  explained. 

Obj.  4.  If  Christ  made  satisfaction  for  aU,  then  all  ought  to  be  saved. 
But  all  are  not  saved.  Therefore,  he  did  not  make  a  perfect  satisfaction. 
Ans.  Christ  satisfied  for  all,  as  it  respects  the  sufficiency  of  the  satisfaction 
which  he  made,  but  not  as  it  respects  the  application  thereof;  for  he  ful- 
filled the  law  in  a  two-fold  respect.  First,  by  his  own  righteousness  ;  and 
secondly,  by  making  satisfaction  for  our  sins,  each  of  which  is  most  perfect. 
But  the  satisfaction  is  made  ours  by  an  application,  which  is  also  two-fold ; 
the  former  of  which  is  made  by  God,  when  he  justifies  us  on  account  of  the 
merit  of  his  Son,  and  brings  it  to  pass  that  we  cease  from  sin  ;  the  latter 
is  accomplished  by  us  through  faith.  For  we  apply  unto  ourselves,  the 
merit  of  Christ,  when  by  a  true  faith,  we  are  fully  persuaded  that  God  for 
the  sake  of  the  satisfaction  of  his  Son,  remits  unto  us  our  sins.  Without 
this  application,  the  satisfaction  of  Christ  is  of  no  benefit  to  us. 

Obj.  5.  But  there  were  also  propitiatory  sacrifices  under  the  law  of 
Moses.  Ans.  These  were  not  properly  expiatory,  but  were  typical  of  the 
sacrifice  of  Christ,  which  alone  is  truly  expiatory:  "  For  it  is  not  possible 
that  the  blood  of  bulls,  and  of  goats  should  take  away  sins."  "  The  blood 
of  Jesus  Christ,  his  Son,  cleanseth  us  from  aU  sm."  "  He  is  the  propitia- 
tion for  the  sins  of  the  whole  worid."     (Heb.  10 :  4.    1  John  1 :  7 ;  2 :  2.) 

II.    Did  Christ  suffer  according  to  both  natures  ? 

Christ  suffered,  not  according  to  both  natures,  nor  according  to  the 
Divinity,  but  according  to  the  human  nature  only,  both  in  body  and  soul ; 
for  the  divine  nature  is  immutable,  impassible,  immortal,  and  life  itself,  and 
so  cannot  die.  But  he  suffered  in  such  a  manner,  according  to  his  humani- 
ty, that  by  his  passion  and  death,  he  satisfied  for  the  sins  of  men.     The 


216  THE   SUFFERINaS   OF  CHRIST. 

divine  nature  sustained  the  humanity,  in  the  sorrows  and  pains  which  were 
endured,  and  raised  it  when  dead  unto  life.  "  Being  put  to  death  in  the 
flesh,  but  quickened  by  the  Spirit."  "  For  Christ  also  hath  once  suffered 
for  sins,  the  just  for  the  unjust,  that  he  might  bring  us  to  God."  "Christ 
hath  suffered  for  us  in  the  flesh."  "  Destroy  this  temple,  and  in  three  days 
I  will  raise  it  up."  "  I  am  he  that  liveth,  and  was  dead,  and  behold  I  am 
ahve  for  evermore."  "  I  have  power  to  lay  down  my  hfe,  and  I  have 
power  to  take  it  up  again."  (1  Pet.  2 :  18  ;  4  :  1.  John  2 :  19.  Rev. 
1 :  18.  John  10  :  18.)  These  declarations  testify  that  there  was  in  Christ 
another  nature,  besides  his  flesh,  which  did  not  suffer  and  die.  Irenaeus 
says,  "  As  Christ  was  man,  that  he  might  he  tempted,  so  he  was  the  Word, 
that  he  might  he  glonjied ;  the  Word  resting  in  him  truly,  that  it  might  he 
possihle  for  him  to  he  tempted,  crucified,  and  to  die,  and  yet  united  to  his 
humanity,  that  he  might  thus  overcome  temptation,^^  ^c. 

Obj.  But  it  is  said  that  God  purchased  the  church  with  his  own  blood  ; 
and  hence  the  Deity  must  have  suffered.  Ans.  This  does  not  follow,  be- 
cause the  form  of  speech  is  changed.  When  it  is  said  God  died,  this 
is  spoken  figuratively  by  a  synecdoche,  or  by  the  communication  of  proper- 
ties, as  we  have  already  explained.  But  when  it  is  said,  the  Deity  suflered, 
this  is  spoken  without  a  figure,  because  the  subject  is  taken  in  the  abstract. 
Again,  no  consequence  from  the  concrete  to  the  abstract  is  of  any  force. 
The  concrete  (which  is  God)  signifies  the  subject  having  a  form ;  the  ab- 
stract (which  is  Deity)  signifies  the  naked  form,  or  the  nature  only.  In 
this  doctrine,  therefore,  the  concrete  is  the  name  of  the  person,  and  the 
abstract  the  name  of  the  nature.  Hence,  as  this  consequence  does  not  fol- 
low :  Man  is  composed  of  the  elements,  and  is  coporeal ;  therefore,  the  soul 
is  composed  of  the  elements,  and  is  corporeal ;  so  also  it  does  not  follow, 
Christ  who  is  God  died  ;  therefore,  the  Deity  of  Christ  died. 

ni.    What  was  the  impelling  cause  of  the  passion  of  Christ? 

The  cause  which  moved  God  to  give  his  Son  for  us  was :  1.  His  love 
towards  the  human  race.  "  God  so  loved  the  world  that  he  gave  his  only 
begotten  Son."  (John  3  :  16.)  2.  The  compassion  of  God  towards  those 
who  were  fallen  in  sin  and  death.  "  According  to  his  mercy  he  saved  us." 
(Titus  3  :  5.)  3.  The  desire  and  purpose  of  God  to  revenge  and  repair  the 
injury  of  the  devil,  who,  in  contempt  and  reproach  of  God,  turned  us  from 
the  Most  High,  and  spoiled  his  image  in  us. 

IV.    What  are  the  final  causes,  or  the  fruit  of  his  passion? 

The  final  causes,  and  fruits  of  the  passion  of  Christ  are  the  same,  but  in 
a  different  respect.  In  respect  to  Christ  who  suffered,  they  are  the  final 
causes  ;  but  in  respect  to  us,  they  are  the  fruits.  The  principal  final  causes 
of  the  passion  of  Christ,  are  the  revelation  and  manifestation  of  the  love, 
mercy  and  justice  of  God,  in  that  he  did  not  spare  his  Son  for  us  ;  and  that 
his  passion  might  be  a  sufficient  ransom  for  our  sins,  or  for  our  redemption. 
There  are,  therefore,  two  chief  final  causes,  the  glory  of  God  and  our  sal- 
vation. The  knowledge  of  the  greatness  of  sin,  pertains  to  the  former,  that 
we  may  perceive  how  great  an  evil  sin  is,  and  what  it  deserves.  Our  jus- 
tification belongs  to  the  latter,  in  which  we  have  comprehended  all  the 


WHY   CmilST   SUFFERED   UNDER   PONTIUS   PILATE.  217 

benefits,  which  Christ  merited  by  his  death,  and  whicli  he  confers  upon  us 
by  his  coming  forth  from  death.  Hence  we  know  that  death  is  not  hui'tful 
to  the  godly,  and  is,  therefore,  not  to  be  feared. 


Question  38.     Why  did  he  suffer  under  Pontius  Pilate,  as  his  judge  ? 

Answer.  That  he,  being  innocent,  and  yet  condemned  by  a  temporal  judge,  might 
thereby  free  us  from  the  severe  judgment  of  God,  to  which  we  were  exposed. 

EXPOSITION. 

Mention  is  made  of  Pilate  in  the  passion  of  Christ :  1.  Because  Christ 
obtained  from  this  judge  the  testimony  of  his  innocence.  2.  That  we  might 
know  that  he,  though  declared  innocent  by  this  judge,  was  nevertheless 
condemned,  and  that  by  a  regular  judgment.  3.  That  we  might  be  im- 
pressed by  the  fulfillment  of  prophecy.  "  I  will  overturn,  overturn,  overturn 
it ;  and  it  shall  be  no  more,  until  he  come  whose  right  it  is."  "  The  sceptre 
shall  not  depart  from  Judah,  nor  a  law-giver  from  between  his  feet,  until 
Shiloh  come."  (Ez.  21:  27;  Gen.  49:  10.)  The  name  of  Pilate  is 
then  mentioned  that  we  may  be  fully  certain,  that  Jesus  is  the  Messiah  that 
was  to  come ;  for  then  already  the  sceptre  was  taken  away,  because  he 
was  conderoned  by  a  Roman  judge. 

But  why  was  it  necessary  that  Christ  should  sufier  under  a  judge,  and 
be  condemned  by  the  ordinary  course  of  the  law  ? 

1.  That  we  may  know  that  he  was  condemned  of  God  himself,  on  ac- 
count of  our  sins,  and  that  he  has,  therefore,  made  satisfaction  to  God  for 
us,  that  we  may  not  be  condemned  by  his  severe  judgment,  just  as  he  suf- 
fered death  for  us,  that  we  might  be  deHvered  from  it.  For  he  who  di- 
rects, and  presides  over  ordinary  judgments  is  God  himself. 

2.  That  Christ  might  obtain  a  testimony  of  his  innocence  from  the  very 
judge  by  whom  he  was  condemned.  Therefore  it  was  not  proper  that  he 
should  have  been  secretly  carried  away  by  the  Jews,  nor  put  to  death  by  a 
tumult ;  but  when  there  was  a  lawful  process  and  trial,  and  an  investiga- 
tion of  all  the  accusations  brought  against  him,  the  Father  willed,  first, 
that  he  should  be  examined  that  his  innocence  might  thus  be  made  to 
appear.  Secondly,  that  he  should  be  condemned  that  it  might  appear,  that 
he  being  before  declared  innocent,  was  now  condemned,  not  for  his  own, 
but  for  our  crimes ;  and  that  thus  his  unjust  sentence  to  death  might  be  in 
the  place  of  our  most  righteous  condemnation.  Thirdly,  that  he  should  be 
put  to  death,  as  well  that  the  prophecies  might  be  fulfilled,  as  that  it  might 
be  made  manifest  that  both  the  Jews  and  Gentiles  were  the  executioners 
of  this  wicked  deed.  This  circumstance,  therefore,  in  the  passion  of  Christ 
is  to  be  carefully  considered  that  we  may  know  that  this  Jesus  who  waa 
condemned  by  Pilate  is  the  Messiah,  and  that  we,  through  him,  are  deliv- 
ered from  the  severe  judgment  of  God. 

Hence  we  are  now  led  to  ask.  What  is  it  to  believe  in  Jesus  Christ,  who 
suffered  under  Pontius  Pilate  ?  To  this  we  reply,  that  it  does  not  merely 
include  a  historical  faith,  but  it  involves  such  a  belief  in  Christ  as  leads  us 
to  confide  in  his  passion.     It  is  therefore  to  believe,  first,  that  Christ,  from 


218  THE   CRUCIFIXION  OF   CHRIST. 

the  very  moment  of  his  birth,  endured,  and  sustained  miseries  of  every 
kind ;  and  that  he,  especially  at  the  closing  period  of  his  Ufe,  suffered 
under  Pilate  the  most  severe  torments  both  of  body  and  soul,  and  that  he 
felt  the  dreadful  wrath  of  God,  in  making  a  satisfaction  for  the  sins  of  the 
whole  world,  and  in  appeasing  the  divine  anger  which  had  been  excited  by 
sin.  It  is  also  to  believe,  in  the  second  place,  that  he  endured  all  this  in 
my  behalf,  and  has  thus  satisfied  also  for  my  sins  by  his  passion,  and  meri- 
ted for  me  remission  of  sins,  the  Holy  Spi^t,  and  eternal  Hfe. 


Question  39.  Is  there  any  thing  more  in  his  being  crucified,  than  if  he 
had  died  some  other  death  ? 

Answer.  Yes,  there  is ;  for  thereby  I  am  assured  that  he  took  on  him  the  curse 
which  lay  upon  me  ;  for  the  death  of  the  cross  was  accursed  of  God. 

EXPOSITION. 

The  death  of  the  cross  is  an  aggravation  of  the  punishment  of  Christ, 
and  a  confirmation  of  our  faith.  For  if  Christ  was  crucified,  then  he  has 
taken  upon  himself  the  curse,  because  the  death  of  the  cross  was  a  figure, 
or  sign  of  the  curse ;  and  not  only  so,  but  he  has  also  endured  the  curse 
for  us,  inasmuch  as  he  was  righteous  in  himself. 

God,  therefore,  willed  that  his  Son  should  endure  the  punishment  of 
such  an  ignominious  death,  for  these  most  satisfactory  reasons : 

1.  That  we  may  know  that  the  curse  which  was  laid  upon  him  was  due 
on  account  of  our  sins ;  for  the  death  of  the  cross  was  accursed  of  God, 
according  to  what  is  written,  "  Cursed  is  every  one  that  hangeth  on  a 
tree."     (Deut.  21 :  23.) 

2.  That  the  punishment  might  thus  be  made  the  heavier,  and  that  we 
may,  so  much  the  more,  be  confirmed  in  faith,  confidently  beheving  that 
Christ,  by  his  death,  has  taken  upon  himself  our  guilt,  and  endured  the 
curse  in  our  behalf  that  he  might  deliver  us  therefrom.  Paul  teaches  this 
when  he  says,  "  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us ;  for  it  is  written,  Cursed  is  every  one  that  hangeth 
upon  a  tree."     (Gal.  3:  13.) 

3.  That  we  may  be  excited  to  greater  gratitude,  considering  what  a 
detestable  thing  sin  is,  inasmuch  as  it  could  not  be  expiated  unless  by  the 
most  bitter  and  ignominious  death  of  the  only  begotten  Son  of  God. 

4.  That  there  might  be  a  correspondence  between  the  truth  and  the 
types.  This  was  necessary  in  order  that  we  may  know  that  the  types  are  all 
fulfilled  in  Christ.  For  the  ancient  sacrifices,  which  shadowed  forth  the 
sacrifice  of  Christ,  were  laid  upon  the  wood,  and  before  they  were  burned, 
they  were  hfted  up  on  high  by  the  priest,  that  it  might  be  signified  thereby 
that  Christ  should  be  Hfted  up  upon  the  cross,  that  he  might  ofier  himself  a 
holy  sacrifice  to  the  Father  in  our  behalf.  The  same  was  adumbrated  in 
Isaac  who  was  laid  upon  the  wood  for  the  purpose  of  being  sacrificed  by 
his  father.  Finally,  the  brazen  serpent,  which  Moses  set  upon  a  pole  in 
the  wilderness,  was  a  type  of  Christ,  as  is  evident  from  the  application 
which  Christ  himself  made  of  it  when  he  said,  "  As  Moses  Hfted  up  the 


THE   DEATH   OF   CHRIST.  219 

serpent  in  the  wilderness,  even  so  must  the  Son  of  man  be  lifted  up." 
"  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto  me." 
(John  8:  14;  12:  32.) 

What,  therefore,  is  it  to  believe  in  Christ  crucified  ?  It  is  to  believe 
that  Christ  was  made  subject  to  the  curse  for  me,  that  he  might  deliver  me 
therefrom. 


I 


SIXTEENTH  LORD'S  DAY. 

Question  40.  Why  was  it  necessary  for  Christ  to  humble  himself  even 
unto  death  ? 

Answer.  Because  with  respect  to  the  justice  and  truth  of  God,  satisfaction  for  our 
sins  could  be  made  no  otherwise  than  by  the  death  of  the  Son  of  God. 

EXPOSITION. 

Under  this  question  we  are  to  consider : 

I.     ffow  Christ  is  said  to  have  been  dead : 
II.      Whether  it  was  necessary  that  Christ  should  die  : 
m.     For  whom  he  has  died. 

I.    How  Christ  is  said  to  have  been  dead. 

The  exposition  of  this  question  is  necessary  on  account  of  heretics  who 
have  corrupted  the  sense  of  this  article.  Marcion  denied  that  Christ  did 
truly  die,  and  affirmed  also  that  the  whole  dispensation  of  the  word  in  the 
flesh,  and  all  those  things  which  Christ  endured  for  us  were  imaginary, 
and  that  he  had  only  the  appearance  of  a  man,  but  was  not  such  in  reahty. 
Nestorius  separated  the  natures  in  Christ,  and  would  not  admit  that  the 
Son  of  God  was  crucified,  and  died ;  but  said  that  tliis  was  true  only  of 
the  man  Christ.  "  Do  not  exult  ayid  glory  0  thou  Jew,  (said  he)  thou 
hast  not  crucified  God,  but  man.^^  The  IJbiquitarians  believe  that  the 
human  nature  of  Christ,  from  the  moment  of  the  incarnation,  was  so  en- 
dowed with  all  the  properties  of  Deity,  that  the  only  difference  between 
this  and  the  Godhead  of  Christ,  is  that  the  former  has  by  accident  what 
the  latter  has  by  and  of  itself.  Hence  it  is,  that  they  imagine  that  Christ 
in  his  death,  yea,  when  he  was  concealed  in  the  womb  of  the  virgm,  was 
not  only  as  to  his  Deity,  but  also  as  to  his  body,  in  heaven,  and  every- 
where. And  this  is  what  they  call  the  form  of  God,  concerning  which 
Paul  speaks  in  Phil.  2:6. 

1.  But  in  opposition  to  all  these  we  believe  what  is  affirmed  m  the  Creed, 
that  Christ  was  truly  dead,  and  that  there  was  a  real  separation  between  his 
Soul  and  body,  and  that  of  a  real  local  character,  so  that  his  soul  and  body 
were  not  only  not  together  everywhere,  but  they  were  not  at  the  same  time 
in  one  place ;  the  soul  was  not  where  the  body  was,  and  the  body  was 
not  where  the  soul  was.  "  And  Jesus  when  he  had  cried  again  with  a 
loud  voice  yielded  up  the  ghost."     "  And  Jesus  cried  with  a  loud  voice 


220  THE  DEATH   OF   CHRIST. 

and  gave  up  the  ghost."  "  Father  into  thy  hands  I  commend  my  spirit ;  and 
having  said  thus,  he  gave  up  the  ghost."  "  And  he  bowed  his  head  and  gave 
up  the  ghost."  (Matt.  27:50.  Mark  15:  37.  Luke  23:  46.  John  19:  30.) 

Obj.  But  he  gave  up  the  ghost  just  as  virtue,  that  is,  his  Divinity  is 
said  to  have  gone  out  of  him.  Ans.  There  is  a  difference  here  which 
we  must  observe ;  for  the  Divinity  whilst  united  with  the  humanity  did, 
nevertheless,  operate  beyond  and  without  it,  but  the  soul  departed  from 
the  body.  The  reason  of  this  difference  is,  that  the  Divinity  is  some- 
thing uncreated,  and  therefore  infinite,  whilst  the  soul  is  created,  and 
therefore  finite. 

2.  This  is  also  to  be  added  to  what  has  been  said,  that  although  his  soul 
was  truly  separated  from  his  body,  yet  the  Word  did  not  desert  the  soul 
and  body,  but  remained,  notwithstanding  personally  united  to  each;  so 
that,  in  this  separation  of  soul  and  body,  the  two  natures  in  Christ  were 
not  disjoined,  or  severed. 

Obj.  But  if  there  was  no  such  separation  between  the  natures  of  Christ, 
why  did  he  exclaim,  "  My  God,  my  God,  why  hast  thou  forsaken  me  ?" 
Ans.  This  cry  was  extorted  from  the  suffering  Son  of  God,  not  on  account 
of  any  separation  of  the  two  natures,  but  on  account  of  the  delay  of  help 
and  assistance :  for  the  tw^o  natures  in  Christ  ought  not  to  be  disjoined, 
because  it  is  written,  "  God  hath  purchased  the  church  with  his  own  blood." 
(Acts  20 :  28.)  And  it  was  necessary  that  he,  who  would  die  for  our 
sins,  should  be  the  Son  of  God,  that  there  might  thus  be  a  sufficient  ran- 
som. So  it  is  also  clearly  manifest,  that  the  union  of  the  natures  in  Christ 
is  no  ubiquity :  for  his  soul,  being  separated  from  his  body,  was  not  in  the 
sepulchre  with  his  body,  and  consequently  not  everywhere ;  because  that 
which  is  everywhere  can  never  be  separated.  And  yet  the  union  of  the 
natures  remained  complete  even  in  death,  and  in  the  grave. 

n.    Whether  it  was  necessary  that  Christ  should  die  for  us. 

It  was  necessary  for  Christ,  in  order  that  he  might  make  satisfaction, 
not  only  to  suffer,  but  also  to  die : 

1.  On  account  of  the  justice  of  O-od.  Sin  is  an  evil  of  such  magni- 
tude, that,  according  to  the  order  of  justice,  it  merits,  and  demands,  the 
destruction  of  the  sinner;  for  the  reason,  that  that  which  is  an  offence 
against  the  highest  good,  can  only  be  expiated  by  the  most  severe  punish- 
ment and  extreme  destruction  of  the  sinner,  which  is  by  his  death  accord- 
ing as  it  is  written,  "the  wages  of  sin  is  death."  (Rom.  6  :  23.)  Christ 
now  assumed  our  place,  and  took  upon  himself  the  person  of  those  who  had 
sinned,  and  deserved  death  not  only  eternal,  but  also  temporal ;  for  we 
had  merited  that  destruction  which  consists  in  a  dissolution  between  the 
soul  and  the  body,  which  being  once  effected,  the  body  itself  is  also  dis- 
solved, as  a  house  is  said  to  be  destroyed  when  the  parts  are  separated 
from  each  other.  It  was  necessary,  therefore,  that  the  Son  of  God  should 
die  iQ  order  that  a  sufficient  ransom  might  thus  be  made,  which  could  not 
have  been  effected  by  a  mere  creature. 

Obj.  But  we  have  merited  eternal  death ;  therefore  our  souls  ought 
not  to  be  separated  from  om  bodies,  that  they  might  suffer  eternal  condem- 
nation. Ans.  This  is  not  a  just  conclusion,  because  nothing  more  can 
be  properly  inferred,  than  that  it  is  necessary  that  our  souls  and  bodies 


THE  DEATH   OF   CHEIST.  ^  221 

should  be  again  united  that  they  may  suffer  eternal  death,  which  will  also, 
at  length,  come  to  pass.  Therefore  it  was  necessary  that  Christ  should  die 
for  us,  and  that  liis  soul  should  be  separated  from  his  body. 

2.  On  account  of  the  truth  of  (xod.  For  God  had  declared  that  he 
fvould  punish  sin  with  destruction,  and  the  death  of  the  transgressor :  "  In 
the  day  thou  catest  thereof  thou  shalt  surely  die."  (Gen.  2 :  17.)  It 
was  necessary  that  this  threatening  of  God  should  be  fulfilled  after  sin  was 
once  committed. 

Obj.  But  Adam  did  not  immediately  die.  Ans.  He  did  not,  in- 
deed, instantly  suffer  temporal  death,  yet  he  straightway  became  mortal, 
and  by  degrees  died,  whilst  he  already  experienced  the  beginning  of  eter- 
nal death :  "I  heard,"  said  he,  "  thy  voice,  and  was  afraid,  because  I  was 
naked."  (Gen.  3 :  10.)  There  was  a  fear,  and  sense  of  the  wrath  of 
God,  a  struggling  with  death,  and  a  loss  of  all  the  good  gifts  which  God  con- 
ferred upon  man.  And  yet  the  lenity,  and  compassion  of  the  gospel  was 
not  wanting ;  for  God  had  not  expressly  declared  that  he  should  certainly 
die  wholly,  and  immediately.  If  this  had  been  wanting  he  would  have  per- 
ished for  ever.  The  Son  of  God  offered,  and  brought  in  a  mitigation,  and 
raised  man  to  a  new  Hfe,  that,  notwithstanding  he  remained  subject  to  tem- 
poral death,  this  was  no  longer  injurious  or  fatal  to  him. 

3.  On  account  of  the  promises  made  to  the  fathers,  by  the  prophets,  such 
as  that  contained  in  Is.  53,  7  :  "  He  is  brought  as  a  lamb  to  the  slaugh- 
ter, and  as  a  sheep  is  dumb  before  her  shearers,  so  he  opened  not  his 
mouth ;"  and  also  on  account  of  the  types  and  sacrifices,  by  which  God 
signified  that  Christ  should  die  such  a  death  as  would  be  a  sufficient  ran- 
som for  the  sins  of  the  world.  This,  now,  was  the  work  of  no  creature ; 
but  of  the  Son  of  God  alone.  Hence  it  became  him  to  suffer  such  a  pain- 
ftd  death  in  our  behalf. 

4.  Lastly,  Christ  himself  foretold  that  his  death  was  necessary.  "  For 
if  I  go  not  away  the  Comforter  will  not  come  unto  you."  "  If  I  wash  thee 
not,  thou  hast  no  part  with  me."  "  And  I,  if  I  be  lifted  up,  will  draw  all 
men  unto  me."  (John  16  :  7  ;  13  :  8  ;  12 :  32.)  Three  things,  there- 
fore, concur  in  this  question :  that  it  was  necessary  to  make  satisfaction  to 
the  justice  and  truth  of  God — that  this  satisfaction  could  only  be  made  by 
death — and  that  by  the  death  of  the  Son  of  God. 

From  what  has  now  been  said  the  following  conclusions  may  be  drawn : 

1.  That  sin  should  especially  be  avoided  by  us,  inasmuch  as  it  could  not 
be  expiated  except  by  the  intervention  of  the  death  of  the  Son  of  God. 

2.  That  we  ought  to  be  grateful  to  the  Son  of  God  for  this  great  benefit 
which  he  has,  out  of  his  great  goodness,  conferred  upon  us.  3.  That  all 
our  sins,  however  great,  however  many,  and  grievous  they  may  be,  are  ex- 
piated by  the  death  of  Christ  alone. 

m.    Did  Christ  die  for  all? 

In  answering  this  question  we  must  make  a  distinction,  so  as  to  harmo- 
nise those  passages  of  Scriptures  which  seem  to  teach  contradictory  doc- 
trines. In  some  places  Christ  is  said  to  have  died  for  all,  and  for  the 
whole  world.  "  He  is  the  propitiation  for  our  sins,  and  not  for  ours  only, 
but  also  for  the  sins  of  the  whole  world."  "  That  he,  by  the  grace  of  God, 
should  taste  death  for  every  man."     "We  thus  judge  that  if  one  died  for 


222  THE  DEATH   OF   CHRIST.  ^ 

all,  then  were  all  dead ;  and  that  he  died  for  all  that  they  which  live 
should  not  henceforth  live  unto  themselves,  but  unto  him  that  died  for 
them,  and  rose  again."  "  Who  gave  himself  a  ransom  for  all,"  &c. 
(John  2 :  2.  Heb.  2:9.  2  Cor.  5  :  15.  1  Tim.  2 :  6.)  The  Scrip- 
tures, on  the  contrary,  affirm  in  many  places,  that  Christ  died,  prayeS, 
offered  himself,  &c.,  only  for  many,  for  the  elect,  for  his  own  people,  for 
the  Church,  for  his  sheep,  &c.  "I  pray  for  them ;  I  pray  not  for  the 
world ;  but  for  them  which  thou  hast  given  me,  for  they  are  thine,"  that  is, 
the  elect  alone.  "  The  Son  of  man  came  not  to  be  ministered  unto,  but 
to  minister,  and  to  give  his  hfe  a  ransom  for  many."  "  I  am  not  sent,  but 
unto  the  lost  sheep  of  the  house  of  Israel."  "  He  shall  save  his  people 
from  their  sins."  "  This  is  my  blood  of  the  New  Testament  which  is  shed 
for  many  for  the  remission  of  sins."  "  Christ  was  once  offered,  to  bear  the 
sins  of  many."  "By  his  knowledge  shall  my  righteous  servant  justify 
many,  for  he  shall  bear  their  iniquities."  "  Christ  loved  the  Church,  and 
gave  himself  for  it."  (John  17:  9.  Matt.  20:  28;  15:  24;  1:  21, 
Heb.  9 :  28.     Is.  53 :  11.     Ep.  5 :  25.) 

What  shall  we  say  in  view  of  these  seemingly  opposite  passages  of  Scrip- 
ture ?  Does  the  word  of  God  contradict  itself?  By  no  means.  But  tins 
will  be  the  case,  unless  these  declarations,  which  in  some  places  seem  to 
teach  that  Christ  died  for  all,  and  in  others  that  he  died  for  a  part  only, 
can  be  reconciled  by  a  proper  and  satisfactory  distinction,  which  distinc- 
tion, or  reconciliation,  is  two-fold. 

There  are  some  who  interpret  these  general  declarations  of  the  whole 
number  of  the  faithful,  or  of  all  that  beheve ;  because  the  promises  of  the 
gospel  properly  belong  to  all  those  that  believe,  and  because  the  Scriptures 
do  often  restrict  them  to  such  as  beheve:  "Whosoever  believeth  in  him 
shall  not  perish."  "  The  righteousness  of  God,  which  is  by  faith  of  Jesus 
Christ  unto  all,  and  upon  all  them  that  beheve."  "  That  through  his  name 
whosoever  believeth  in  him  shall  receive  remission  of  sins."  It  is  in  this 
way  that  Ambrose  interprets  those  passages  which  speak  of  the  death  of 
Christ  as  extending  to  all:  "  The  people  of  Grod^''  says  he,  "Aat^e  their  ful- 
ness^ and  although  a  large  portion  of  men  either  neglect^  or  reject^  the  grace 
of  the  Saviour^  yet  there  is  a  certain  special  universality  of  the  electa 
and  fore-hnown^  separated  and  discerned  from  the  generality  of  all,  that  a 
whole  world  might  seem  to  be  saved  out  of  a  whole  world;  and  all  men 
might  seem  to  he  redeemed  out  of  all  men,^^  &c.  In  this  way  there  is  no 
repugnancy,  or  contradiction ;  for  all  those  that  believe  are  the  many,  the 
pecuhar  people,  the  Church,  the  sheep,  the  elect,  &c.,  for  whom  Christ 
died,  and  gave  himself. 

Others  reconcile  these  seemingly  contradictory  passages  of  Scripture  by 
making  a  distinction  between  the  sufficiency,  and  efficacy  of  the  death  of 
Christ.  For  there  are  certain  contentious  persons,  who  deny  that  these 
declarations  which  speak  in  a  general  way,  are  to  be  restricted  to  the  faith- 
ful alone,  that  is,  they  deny  that  the  letter  itself,  or  the  simple  language 
of  Scripture  does  thus  limit  them,  and  in  proof  thereof  they  bring  forward 
those  passages  in  which  salvation  seems  to  be  attributed,  not  only  to  those 
that  believe,  but  also  to  hypocrites  and  apostates,  as  it  is  said :  "Denying 
the  Lord  which  bought  tnem."  And,  also,  where  it  is  said  that  they 
"have  forgotten  that  they  were  purged  from  their  old  sins."  (2  Pet.  2 : 
1 ;  1 :  9.)     But  it  is  manifest  that  declarations  of  this  kind  are  to  be 


THE  DEATH   OF   CHRIST.  223 

understood  either  concerning  the  mere  external  appearance,  and  vain  glory- 
ing of  redemption,  or  of  sanctification ;  or  else^f  the  sufficiency,  and  great- 
ness of  the  merit  of  Christ.  That  it  may  not,  therefore,  be  necessary  for 
us  to  contend  much  with  these  captious  and  fastidious  persons  concerning 
the  restriction  of  those  passages  which  speak  so  generally  (although  it  is 
most  manifest  in  itself)  and  that  those  places  which  speak  of  the  redemp- 
tion of  hypocrites  may  the  more  easily  be  reconciled,  some  prefer  (and  not 
without  reason  according  to  my  judgment)  to  interpret  those  declarations, 
which  in  appearance  seem  to  be  contradictory,  partly  of  the  sufficiency, 
and  partly  of  the  application  and  efficacy  of  the  death  of  Christ. 

They  affirm,  therefore,  that  Christ  died  for  all,  and  that  he  did  not  die 
for  all ;  but  in  different  respects.  He  died  for  all,  as  touching  the  suffi- 
ciency of  the  ransom  which  he  paid ;  and  not  for  all ;  but  only  for  the  elect, 
or  those  that  beheve,  as  touching  the  application  and  efficacy  thereof.  The 
reason  of  the  former  lies  in  this,  that  the  atonement  of  Christ  is  suffi- 
cient for  expiating  all  the  sins  of  all  men,  or  of  the  whole  world,  if  only  all 
men  will  make  apphcation  thereof  unto  themselves  by  faith.  For  it  cannot 
be  said  to  be  insufficient,  unless  we  give  countenance  to  that  horrible  blas- 
phemy (which  God  forbid !)  that  some  blame  of  the  destruction  of  the  un- 
godly results  from  a  defect  in  the  merit  of  the  mediator.  The  reason  of 
the  latter  is,  because  all  the  elect,  or  such  as  beheve,  and  they  alone,  do 
apply  unto  themselves  by  faith  the  merit  of  Christ's  death,  together  with 
the  efficacy  thereof,  by  which  they  obtain  righteousness,  and  life  according 
as  it  is  said,  "  He  that  beheveth  on  the  Son  of  God,  hath  everlasting  life." 
(John  3  :  36.)  The  rest  are  excluded  from  this  efficacy  of  Christ's  death 
by  their  own  unbeUef,  as  it  is  again  said,  "  He  that  believeth  not  shall  not 
see  Hfe,  but  the  wrath  of  God  abideth  on  him."  (John  3  :  36.)  Those, 
therefore,  whom  the  Scriptures  exclude  from  the  efficacy  of  Christ's  death, 
cannot  be  said  to  be  included  in  the  number  of  those  for  whom  he  died  as  it 
respects  the  efficacy  of  his  death,  but  only  as  to  its  sufficiency ;  because 
the  death  of  Christ  is  also  sufficient  for  their  salvation,  if  they  will  but 
beheve  ;  and  the  only  reason  of  their  exclusion  arises  from  their  unbeUef. 

It  is  in  the  same  way,  that  is,  by  making  the  same  distmction  that  we 
reply  to  those  who  ask  concerning  the  purpose  of  Christ,  Did  he  will 
to  die  for  all  ?  For  just  as  he  died,  so  also  he  willed  to  die.  Therefore, 
as  he  died  for  all,  in  respect  to  the  sufficiency  of  his  ransom ;  and  for  the 
faithful  alone  in  respect  to  the  efficacy  of  the  same,  so  also  he  willed  to  die 
for  all  in  general,  as  touching  the  sufficiency  of  his  merit,  that  is,  he  willed 
to  merit  by  his  death,  grace,  righteousness,  and  life  in  the  most  abundant 
manner  for  all ;  because  he  would  not  that  any  thing  should  be  wanting  as 
far  as  he  and  his  merits  are  concerned,  so  that  all  the  wicked  who  perish 
may  be  without  excuse.  But  he  willed  to  die  for  the  elect  alone  as  touch- 
ing the  efficacy  of  his  death,  that  is,  he  would  not  only  sufficiently  merit 
grace  and  life  for  them  alone,  but  also  effectually  confers  these  upon  them, 
grants  faith,  and  the  holy  Spirit,  and  brings  it  to  pass  that  they  apply  to 
themselves,  by  faith,  the  benefits  of  his  death,  and  so  obtain  for  themselves 
the  efficacy  of  his  merits. 

In  this  sense  it  is  correctly  said  that  Christ  died  in  a  different  manner 
for  beUevers  and  unbelievers.  Neither  is  this  declaration  attended  with  any 
difficulty  or  inconvenience,  inasmuch  as  it  harmonises  not  only  with  scrip- 
ture, but  also  with  experience ;  for  both  testify  that  the  remedy  of  sin  and 


224  THE  DEATH  OF  CHRIST. 

death  is  most  sufficiently  and  abundantly  offered  in  the  gospel  to  all ;  but 
that  it  is  effectually  applied,  and  profitable  only  to  them  that  believe.  The 
Scriptures,  also,  everywhere,  restrict  the  efficacy  of  redemption  to  certain 
persons  only,  as  to  Christ's  sheep,  to  the  elect,  and  such  as  beheve,  whilst 
on  the  other  hand  it  clearly  excludes  from  the  grace  of  Christ  the  reprobate 
and  unbelieving  as  long  as  they  remain  in  their  unbeHef.  "  What  concord 
hath  Christ  with  Belial  ?  or  what  part  hath  he  that  believeth  with  an  infi- 
del ?"  (2  Cor.  6 :  15.  See,  also,  Matt.  20 :  28;  26:  28.  Is.  53 :  11. 
John  10  :  15.     Matt.  15 :  24.) 

Christ  moreover,  prayed  only  for  the  elect,  including  those  who  were  al- 
ready his  disciples,  and  also  such  as  would  afterwards  beheve  on  his  name. 
Hence  he  says,  "  I  pray  not  for  the  world,  but  for  them  which  thou  hast 
given  me."  (John  17  :  9.)  If,  therefore,  Christ  would  not  pray  for  the 
world,  by  which  we  are  to  understand  such  as  do  not  believe,  much  less 
would  he  die  for  them,  as  far  as  the  efficacy  of  his  death  is  concerned ;  for 
it  is  less  to  pray,  than  to  die  for  any  one.  There  are  also  two  inseparable 
parts  of  the  sacrifice  of  Christ — intercession  and  death.  And  if  he  himself 
refuse  to  extend  one  part  to  the  ungodly,  who  is  he  that  will  dare  to  give 
the  other  to  them. 

Lastly,  the  orthodox  Fathers  and  Schoolmen,  also  distinguish  and  restrict 
the  above  passages  of  Scripture  as  we  have  done ;  especially  Augustin, 
Cyril  and  Prosper.  Lombard  writes  as  follows :  "  Qhrist  offered  himself 
to  Grod,  the  Trinity  for  all  men,  as  it  respects  the  sufficiency  of  the  price ; 
hut  only  for  the  elect  as  it  regards  the  efficacy  thereof,  because  he  effected, 
and  purchased  salvation  only  for  those  who  were  predestinated.^^  Thomas 
writes :  "  The  merit  of  Christ,  as  to  its  sufficiency,  extends  equally  to  all, 
hut  not  as  to  its  efficacy,  which  happens  partly  on  account  of  free  will,  and 
partly  on  account  of  the  election  of  Grod,  through  which  the  effects  of  the 
merits  of  Christ  are  mercifully  bestowed  upon  some,  and  withheld  from  oth- 
ers according  to  the  just  judgment  of  Gfod.^^  Other  Schoolmen,  also,  speak 
in  the  same  manner,  from  which  it  is  evident  that  Christ  died  for  all  in 
such  a  way,  that  the  benefits  of  his  death,  nevertheless,  pertain  properly 
to  such  as  believe,  to  whom  alone  they  are  also  profitable  and  available. 

Obj.  1.  The  promises  of  the  gospel  are  universal,  as  appears  from  such 
declarations  as  invite  all  men  to  come  to  Christ,  that  they  may  have  life. 
Hence  it  does  not  merely  extend  to  such  as  believe.  Ans.  The  promise  is 
indeed  universal  in  respect  to  such  as  repent  and  beheve  ;  but  to  extend  it  to 
the  reprobate,  would  be  blasphemy.  "  There  is,^^  saith  Ambrose,  as  just 
quoted,  "a  certain  special  universality  of  the  elect,  and  foreknown,  discerned 
and  distinguished  from  the  entire  generality. "^^  This  restriction  of  the 
promises  to  such  as  beheve,  is  proven  from  the  plain  and  explicit  form  in 
which  they  are  expressed.  "  That  whosoever  beheveth  in  him  should  not 
perish,  but  have  eternal  life."  "  The  righteousness  of  God,  which  is  by 
the  faith  of  Jesus  Christ  unto  all,  and  upon  all  them  that  beheve."  "  Come 
unto  me  all  ye  that  labor  and  are  heavy  laden."  "  Whosever  shall  caU  on 
the  name  of  the  Lord  shall  be  saved."  "  He  became  the  author  of  eternal 
salvation  unto  all  that  obey  him."  And  from  the  words  of  Christ :  "  give 
not  that  which  is  holy  unto  the  dogs,  neither  cast  ye  pearls  before  swine," 
&c.  (John  3 :  16.  Rom.  3 :  22.  Matt.  11 :  28.  Acts  2 :  21.  Heb.  5:  9. 
Matt.  7:6.) 

Obj.  2.  Christ  died  for  all.    Therefore  his  death  does  not  merely  extend 


THE  BURIAL   OF   CHRIST.  226 

to  such  as  believe.  Ans.  Christ  died  for  all  as  it  regards  the  merit  and 
efficacy  of  the  ransom  which  he  paid  ;  but  only  for  those  that  beheve  as  it 
respects  the  application  and  efficacy  of  his  death  ;  for  seeing  that  the  death 
of  Christ  is  applied  to  such  alone,  and  is  profitable  to  them,  it  is  correctly 
said  to  belong  properly  to  them  alone,  as  has  been  already  shown. 


Question  41.     Why  was  he  also  "  buried  ?" 
Ansioer.     Thereby  to  prove  that  he  was  really  dead. 

EXPOSITION. 

There  are  many  causes  on  account  of  which  Christ  was  buried : 

1.  He  would  be  buried  in  confirmation  of  his  death,  that  it  might  be  man- 
ifest that  he  was  truly  dead ;  for  not  the  living,  but  only  the  dead,  are 
buried.  Therefore,  just  as  he  presented  himself  after  his  resurrection  to 
be  seen,  handled,  &c.,  that  there  might  be  clear  evidence  that  his  body 
was  raised  from  the  dead,  so  after  his  death,  he  gave  himself  for  the  pur- 
pose of  being  felt  and  buried,  that  it  might  be  known  that  he  was  a  real 
corpse.  There  are  some  parts  of  the  history  of  Christ's  death  that  pertain 
to  this,  as  that,  when  he  was  dead  he  was  pierced  with  a  spear,  was  taken 
down  from  the  cross,  was  anointed,  was  wrapt  in  linen,  &c. ;  for  these 
also  demonstrate  the  truth  of  his  death.  We  are,  therefore,  by  his  burial, 
assured  that  he  was  really  dead,  and  by  this  of  our  certain  redemption ; 
for  our  salvation  consists  in  his  death,  the  proof  of  which  is  his  burial. 

2.  That  the  last  part  of  his  humihation  might  be  attained ;  for  this  (viz., 
burial)  was  a  part  of  the  punishment,  curse,  and  ignominy  which  we  had 
merited,  as  it  is  said,  "  Unto  dust  shalt  thou  return."  (Gen.  3  :  19.)  A 
dead  body  is,  indeed,  destitute  of  feeling  and  understanding,  yet  it  was 
ignominious  that  his  body  should  be  laid  in  the  earth  as  another  corpse. 
Therefore,  as  the  resurrection  of  Christ  from  the  grave  is  a  part  of  his 
glory,  so  his  burial,  and  interment  among  the  dead,  by  which  he  was 
placed  in  the  same  condition  with  them,  is  a  part  of  the  humiliation  and 
ignominy  which  he  rendered  on  our  account ;  for  he  was  not  unwilling  to 
become  a  corpse  for  our  sake. 

3.  He  would  be  buried  that  we  might  not  be  terrified  in  view  of  the 
grave,  but  might  know  that  he  has  sanctified  our  graves  by  his  own  burial, 
so  that  they  are  no  longer  graves  to  us,  but  chambers  and  resting  places  in 
which  we  may  quietly  and  peacefully  repose  until  we  are  again  raised  to 
life. 

4.  He  was  buried  that  it  might  be  apparent,  in  view  of  his  resurrection, 
that  he  had  truly  overcome  death  in  his  own  body,  and  that  by  his  own 
power  he  had  thrown  it  ofi*  from  himself,  so  that  his  resurrection  was  no 
apparition  or  imaginary  thing,  but  was  a  real  resuscitation  of  a  corpse  rean- 
imated. 

5.  That  we  may  be  confirmed  in  the  hope  of  the  resurrection,  as  we, 
after  his  example,  shall  also  be  buried,  and  shall  be  raised  again  by  his 
power ;  knowing  that  Christ,  our  head,  has  opened  up  the  way  for  us  from 
the  grave  to  glory. 


226  WHY  BELIEVERS  DIE,  SINCE   CHRIST  HAS  DIED. 

6.  That  we  being  spiritually  dead  may  rest  from  sin.  "  We  are  buried 
yatli  him  by  baptism  into  death ;  that  like  as  Christ  was  raised  up  from 
th'?  dead  by  the  glory  of  the  Father,  even  so  we  also  should  walk  in  new- 
ness of  life/'     (Rom.  6 :  4.) 

7.  That  the  truth  might  correspond  with  the  type  of  Jonah,  and  that  the 
prophecies  might  be  fulfilled  in  relation  to  the  burial  of  the  Messiah. 
"  Thou  wilt  not  leave  my  soul  in  hell.''  "  He  made  his  grave  with  the 
wicked."     (Ps.  16 :  10.  Is.  53 :  9.) 


Question  42.     Since  then  Christ  died  for  us,  why  must  we  also  die  ? 

ATiswer.  Our  death  is  not  a  satisfaction  for  our  sins,  but  only  an  abolishing  of 
sin,  and  a  passage  into  eternal  life. 

EXPOSITION. 

This  answer  is  an  explanation  to  the  objection  which  we  frequently  hear 
made  in  the  following  form :  He  for  whom  another  has  died  ought  not  him- 
self to  die,  else  God  would  seem  to  demand  a  double  satisfaction  for  one 
offence.  Christ  now  has  died  for  us.  Therefore,  we  ought  not  to 
die.  Ans.  It  is  conceded  that  we  ought  not  to  die  for  the  sake  of  making 
satisfaction ;  but  there  are  other  causes  why  it  becomes  necessary  for  us  to 
die.  We  do  not  die  for  the  purpose  of  satisfying  the  justice  of  God,  but 
that  we  may  truly  receive  the  benefits  purchased  by  the  death  of  another, 
that  sin  may  be  abolished,  and  a  passage  or  transition  be  made  unto  eternal 
life.  Our  temporal  death  is  then  not  a  satisfaction  for  sin ;  but  it  is,  1. 
Ail  admonition  of  the  remains  of  sin  in  us.  2,  An  admonition  of  the  great- 
ness of  the  evil  of  sin.  3.  An  aboHshing  of  the  remains  of  sin ;  and,  lastly,  a 
passage  into  eternal  life ;  for  the  transition  of  the  faithful  to  eternal  life  is 
etieeted  by  temporal  death.  Reply.  Where  the  cause  is  removed,  the  effect 
cau  no  longer  remain  in  force.  But  the  cause  of  death  in  us,  which  is  sin. 
Is  taken  away.  Therefore  the  efiect,  which  is  death,  ought  also  to  be  taken 
away.  Ans.  The  effect  is,  indeed,  taken  away  when  the  cause  is  wholly  re- 
moved ;  but  in  us  the  cause  of  death,  which  has  respect  to  the  abolishing  of 
sin,  is  not  entirely  removed ;  although  it  be  taken  away  as  it  respects  the  re- 
mission of  sin.  Or,  we  may  reply,  that  sin,  as  far  as  it  respects  the  guilt 
thereof,  is  taken  away,  but  not  as  it  respects  the  matter  of  sin  which  is  not 
yet  entirely  aboHshed,  but  remains  in  us,  to  be  removed  gradually,  that  we 
may  be  required  to  exercise  repentance,  and  be  fervent  in  prayer,  until,  in 
the  life  to  come,  we  be  perfectly  freed  from  all  the  remains  of  sin. 


Question  43.  What  further  benefit  do  we  receive  from  the  sacrifice  and 
death  of  Christ  on  the  cross  ? 

Ariswer,  That  by  virtue  thereof  our  old  man  is  crucified,  dead,  and  buried  with 
him  ;  so  that  the  corrupt  inclinations  of  the  flesh  may  no  more  reign  in  us,  but  that 
we  may  offer  ourselves  unto  him  a  sacrifice  of  thanksgiving. 


THE  BENEFITS   OF  THE   DEATH   OF   CHRIST.  227 

EXPOSITION. 

This  question  has  respect  to  the  fruits  or  benefits  of  Christ's  death.  And 
here  also,  as  in  the  passion  of  Christ,  the  end  and  fruits  are  to  be  regarded 
as  the  same,  only  in  a  different  respect:  for  the  things  which  Christ  propo- 
sed to  himself  as  ends,  are  unto  us  the  fruits,  when  we  receive  or  apply 
them  to  ourselves.  It  is,  therefore,  manifest  that  the  benefits  of  Christ's 
death  comprehend  the  entire  work  of  our  redemption,  of  which  fruits  we 
may  specify  the  following : 

1.  Jastificatimi,  or  the  remission  of  sins.  The  justice  of  God  demands 
that  the  sinner  should  not  be  punished  twice.  And  as  he  has  punished  our 
sins  in  Christ,  he  will  not,  therefore,  punish  the  same  in  us.  "  The  blood  of 
Jesus  Christ  his  Son  cleanseth  us  from  all  sin,"  original  as  well  as  actual, 
and  sins  of  commission  as  well  as  omission.  We  are,  therefore,  justified, 
that  is,  freed  from  the  evil  both  of  punishment  and  of  guilt  on  account 
of  the  death  of  Christ,  which  is  the  cause  of  this  effect. 

2.  Regeneration^  or  the  renewing  of  our  nature  hy  the  Holy  Sjnrit, 
Christ,  by  his  death,  has  merited  for  us  not  only  the  pardon  of  sin,  but 
also  its  removal  and  the  gift  of  the  Holy  Ghost.  Or,  we  may  say  that  he 
has,  by  his  own  death,  obtained  for  us  not  only  the  remission  of  sin,  but  the 
indwelling  of  God  in  us.  "If  I  go  not  away  the  Comforter  will  not  come 
unto  you ;  but  if  I  depart  I  will  send  him  unto  you."  "  And  ye  are  com- 
plete in  him."  "  Who  is  made  unto  us  righteousness  and  sanctification." 
(John  16 :  7.  Col.  2 :  10.  1  Cor.  1 :  30.) 

But  the  death  of  Christ  is,  in  two  respects,  the  efficient  cause,  as  well 
of  our  justification  as  of  our  regeneration.  1.  hi  respect  to  God:  because 
he,  on  account  of  the  merit  and  death  of  Christ,  remits  unto  us  our  sins, 
grants  us  the  Holy  Spirit,  and  renews  in  us  his  own  image.  "  Being  justi- 
fied by  his  blood."  "  Boeing  reconciled  to  God  by  the  death  of  his  Son." 
"  Because  ye  are  sons,  God  hath  sent  the  Spirit  of  his  Son  into  your  hearts, 
crying,  Abba,  Father."  (Rom.  5  :  9,  10.  Gal.  4  :  6.)  2.  In  respect  to  us 
the  death  of  Christ  is  also  an  efficient  cause ;  because  we  who  believe  that 
Christ  obtained  for  us  righteousness  and  the  Holy  Spirit,  cannot  be  other- 
wise than  grateful  to  him,  and  earnestly  desire  so  to  live  that  we  may  honor 
him,  which  is  done  by  commencing  to  walk  in  newness  of  life.  The  appli- 
cation of  the  death  of  Christ,  and  a  proper  consideration  of  it,  wiU  not 
suffer  us  to  remain  ungrateful ;  but  will  constrain  us  to  love  Christ  in  return, 
and  to  render  thanks  for  such  a  great  and  inestimable  benefit.  Hence  we 
are  not  to  imagine  that  we  can  have  remission  of  sins  without  regeneration  ; 
for  no  one  that  is  not  regenerated  can  obtain  remission  of  sins.  He,  there- 
fore, who  boasts  of  having  applied  to  himself  by  faith  the  death  of  Christ, 
and  yet  has  no  desire  to  live  a  holy  and  godly  life,  that  he  may  so  honor 
the  Saviour,  lies,  and  gives  conclusive  evidence  that  the  truth  is  not  in  him ; 
for  all  those  who  are  justified  are  willing  and  ready  to  do  those  things 
which  are  pleasing  to  God.  The  desire  to  obey  God  can  never  be  sep^ 
arated  from  an  application  of  the  death  of  Christ,  nor  can  the  benefit  of 
regeneration  be  experienced  without  that  of  justification.  All  those  that 
are  justified  are  also  regenerated,  and  all  those  that  are  regenerated  are 
justified. 

Obj.  The  apostle  Peter,  in  his  first  epistle,  1 ;  3,  attributes  our  regen- 
eration to  the  resurrection  of  Christ.     In  what  manner,  therefore,  is  it 


228  THE  DESCENT  OF  CHRIST  INTO  HELL. 

here  attributed  to  his  death.  Ans.  It  is  attributed  to  both :  to  his  death 
as  it  respects  his  merit ;  for  by  his  death  he  has  merited  regeneration  for 
us  :  and  to  his  resurrection  as  it  respects  the  apphcation  of  it ;  for  by  rising 
from  the  dead  he  appHes  regeneration  unto  us,  giving  us  the  Holy  Spirit. 

3.  Eternal  life  is  another  fruit  of  the  death  of  Christ.  "  God  so  loved 
the  world  that  he  gave  his  only  begotten  Son,  (viz.,  to  death)  that  whoso- 
ever beheveth  in  him  should  not  perish,  but  have  everlasting  hfe."  "  God 
hath  given  to  us  eternal  life,  and  this  life  is  in  his  Son."  (John  3  :  16. 
lJohn5:  11.) 

What  now  is  it  to  believe  in  Christy  dead  ?  It  is  to  believe  that  he  has 
not  only  suffered  the  most  excruciating  pains  and  torments,  but  also  death 
itself ;  and  that  by  his  death  he  has  obtained  for  me  remission  of  sins,  rec- 
onciliation with  God,  and  by  consequence  the  Holy  Spirit  also,  who  com- 
mences in  me  a  new  Hfe,  that  I  may  again  be  made  the  temple  of  God,  and 
at  length  attain  unto  eternal  life,  in  which  God  shall  for  ever  be  praised 
and  magnified  by  me. 


Question  44.     Why  is  there  added,  "  he  descended  into  hell  ?'* 

Answer.  That  in  my  greatest  temptations,  I  may  be  assured,  and  wholly  comfort 
myself  in  this,  that  my  Lord  Jesus  Christ,  by  his  inexpressible  anguish,  pains,  ter- 
rors, and  hellish  agonies,  in  which  he  was  plunged  during  all  his  sufferings,  but  espe- 
cially on  the  cross,  hath  delivered  me  from  the  anguish  and  torments  of  hell. 

EXPOSITION. 

There  are  two  things  which  it  is  proper  for  us  to  consider  in  relation  to 
this  Article  of  the  Creed.  The  first  is :  What  is  its  meaning  or  sense  ? 
And  the  second.  What  is  its  use  ? 

I.    What  is  the  true  sense  op  this  Article  of  the  Creed  ;  or,  what 

DOES  THE  descent  OF  ChRIST  INTO  HELL  SIGNIFY  ? 

The  term  hell  is  used  in  the  Scriptures  in  three  different  senses.  1.  It 
is  used  for  the  grave.  "  Then  ye  shall  bring  down  my  gray  hairs  with  sor- 
row to  the  grave."  "  Thou  wilt  not  leave  my  soul  in  hell."  (Gen.  42  :  38. 
Ps.  16  :  10.)  2.  It  is  employed  to  represent  the  place  of  the  damned,  as 
in  the  parable  of  the  rich  man  and  Lazarus.  "  In  hell  he  Ufted  up  his  eyes, 
being  in  torments,  and  seeth  Abraham  afar  off."  (Luke  16  :  23.)  3.  It 
is  employed  to  signify  the  most  extreme  distress  and  anguish.  "  The  sor- 
rows of  death  compassed  me,  and  the  pains  of  hell  gat  hold  upon  me." 
"  The  Lord  bringeth  down  to  the  grave,  and  bringeth  up,"  that  is,  he  brings 
us  into  the  most  extreme  pams,  from  which  he  afterwards  again  deUvers 
us.     (Ps.  116  :  3.  1  Sam.  2:6.) 

In  this  Article  the  term  hell  is  to  be  understood  according  to  the  third 
signification.  That  it  cannot  be  taken  in  the  sense  of  the  grave  is  evident ; 
1.  Because  it  is  already  declared  in  the  Creed,  he  ivas  buried.  If  any  one 
affirms  that  this  last  article  is  explanatory  of  the  one  that  precedes,  he  will 
affirm  nothing  thereby ;  because,  whenever  two  declarations,  expressing 
the  same  thing,  are  joined  together,  in  order  that  the  one  may  explain 


THE   DESCENT   OF   CHRIST   INTO   HELL.  229 

the  other,  it  is  proper  that  the  last  be  clearer  and  more  easily  under- 
stood than  the  former.  But  here  it  is  just  the  reverse ;  for  to  descend 
into  hell  is  much  more  obscure  than  to  be  buried.  2.  It  is  not  probable, 
in  such  a  brief  and  concise  Confession  as  the  Creed,  that  the  same  arti- 
cle would  be  expressed  twice,  or  that  the  same  thing  would  be  reiterated 
in  other  words.  Again,  when  it  is  said  that  Christ  descended  into  hell,  it 
cannot  mean  the  place  of  the  damned,  which  is  the  second  signification  of 
the  term  as  above  considered ;  as  is  proven  from  this  division :  The  Divin- 
ity did  not  descend,  because  this  is,  and  was  everywhere :  neither  did  his 
body,  because  it  rested  in  the  grave  three  days,  according  to  the  type  of 
Jonah  ;  nor  did  it  arise  from  any  other  place  than  the  grave. 

Neither  did  the  soul  of  Christ  descend : 

1.  Because  the  Scriptures  in  no  place  affirm  this. 

2.  Because  Christ  said  in  relation  to  this  when  dying  upon  the  cross, 
"Father  into  thy  hands  I  commend  my  spirit;"  and  to  the  malefactor,  he 
said,  "To-day  shalt  thou  be  with  me  in  Paradise."  (Luke  23  :  46,  43.) 
The  soul  of  Christ,  after  his  death,  was,  therefore,  in  the  hands  of  his 
Father  in  Paradise,  and  not  in  hell.  Neither  has  the  sophism  any  force, 
which  affirms  that  he  was  also  in  the  hands  of  his  Father  in  hell,  according 
to  the  declaration  of  the  Psalmist,  "  If  I  make  my  bed  in  hell,  behold  thou 
art  there ;"  (Ps.  139:  8.)  that  is,  he  was  there  also  the  object  of  the 
divine  regard,  and  was  defended  that  he  should  not  perish :  for  it  is  first 
said,  "Into  thy  hands,"  &c.,  that  it  might  next  be  declared,  "To-day 
shalt  thou  be  with  me  in  Paradise."  But  the  felicity,  and  dehverance 
here  spoken  of  is  not  found  in  hell.  The  meaning  is,  both  of  us, 
who  now  suffer  will  this  day  be  in  Paradise,  in  the  place  of  eternal  salvar 
tion  and  blessedness,  free  from  all  these  tortures.  But  Paradise  is  neither 
hell,  nor  is  it  in  hell,  which  is  the  place  of  torment.  Hence  it  is  evident 
that  Christ  spoke  this  to  the  malefactor,  not  of  his  Divinity,  but  of  his  soul, 
which  suffered  with  his  body;  for  his  Divinity  was  now  with  the  thief; 
neither  did  he  suffer,  nor  was  he  delivered  according  to  his  Divinity,  but 
according  to  his  soul. 

3.  If  Christ  descended  into  hell,  (as  to  his  soul)  he  descended  either 
that  he  might  there  suffer  something,  or  that  he  might  dehver  the  fathers 
from  that  place,  as  the  Papists  affirm.  But  he  did  not  descend  for  the 
purpose  of  suffering  any  thing,  because  when  hanging  upon  the  cross  he 
said,  "  It  is  finished."  (John  19  :  30.)  Neither  did  he  descend  to  Hb- 
erat€  the  fathers :  1.  Because  he  did  this  by  suffering  for  them  on  earth. 
2.  He  accomplished  the  same  by  the  power,  and  efficacy  of  his  Godhead 
from  the  very  beginning  of  the  world,  and  not  by  any  local  descent  of  his 
body,  or  soul  into  hell.  3.  The  fathers  were  not  in  hell ;  therefore  they 
could  not  be  liberated  from  that  place.  The  souls  of  the  just  are  in  the 
hands  of  God,  neither  do  they  suffer  any  pain.  "  Between  us  and  you 
there  is  a  great  gulf  fixed ;  so  that  they  which  would  pass  from  hence  to 
you  cannot;  neither  can  they  pass  to  us  that  would  come  from  thence." 
(Luke  16:  26.)  And  Lazarus  having  died  was  carried  by  angels  into 
Abraham's  bosom,  and  not  into  Limbus  Patrum. 

There  are  some  who  believe  that  the  soul  of  Christ  descended  into  hell 
after  his  death,  not  to  suffer,  nor  to  liberate  the  fathers,  but  that  he  might 
there  make  an  open  display  of  his  victory,  and  strike  terror  into  the  minds 


280  THE   DESCENT  OF   CHRIST  INTO   HELL. 

of  the  devils.  But  the  Scriptures  no  where  aflann  that  Christ  descended 
into  hell  for  such  a  purpose  as  this. 

Those  who  hold  this  view  of  the  subject,  and  who  object  to  what  we  have 
here  said  in  regard  to  the  descent  of  Christ  into  hell,  bring  forward  the 
passage  in  1  Peter  3 :  19,  as  though  it  were  in  opposition  to  the  view  which 
we  have  presented ;  "  By  which  also  he  went,  and  preached  unto  the 
spirits  in  prison,  which  sometime  were  disobedient,"  &c.  But  the  mean- 
ing of  this  passage  is  different  from  what  these  persons  suppose :  for  the 
Apostle  says,  Christ  zvent,  that  is,  he  was  sent  of  the  Father  to  the  Church 
from  the  very  beginning ;  bi/  his  Spirit,  that  is  by  his  Divinity ;  to  the 
spirits  which  are  now  in  prison,  that  is  in  hell ;  he  preached  in  time  past, 
when  he  hitherto  existed,  and  they  were  disobedient,  viz,  before  the  flood : 
for  then,  when  they  were  disobedient,  he  preached  to  them  being  in  this 
condition.  But  it  was  in  the  time  of  Noah  that  they  were  disobedient. 
Therefore,  it  was  then  that  Christ  preached  by  the  fathers,  inviting  the  dis- 
obedient to  repentance.  And  still  further,  although  Peter  speaks  of  the 
descent  of  Christ  into  hell,  yet  this  is  not  the  meaning  of  those  whom  we 
here  oppose,  but  of  the  Papists  who  insist  that  Christ  preached  to  the 
fathers  in  hell,  and  delivered  them. 

They  also  object  by  bringing  forward  another  passage  from  the  same 
Apostle,  who,  in  another  place,  says  that  "  the  gospel  was  preached  also 
to  them  that  are  dead."  (1  Pet.  4 :  6.)  But  to  understand  this  passage 
as  they  do,  is  to  lose  sight  of  the  figure  of  speech  that  is  employed ;  for 
the  gospel  was  preached  to  the  dead,  that  is,  to  those  who  are  now  dead, 
or  who  were  dead  when  Peter  wrote  this  passage,  but  who  were  living  at 
the  time  when  it  was  preached  to  them. 

Another  passage  found  in  the  epistle  of  Paul  to  the  Eph.  4 :  9,  is  also 
wrested  from  its  proper  signification  by  those  who  hold  the  above  view; 
where  it  is  said,  "that  Christ  descended  into  the  lower  parts  of  the 
earth,"  which  they  understand  to  mean  hell.  But  this  is  also  to  disregard 
the  figure  of  speech  that  is  here  used ;  for  the  sense  of  the  phrase  is,  he 
descended  into  the  lower  parts  of  the  earth,  that  is,  into  the  earth,  which  is 
the  lowest  part  of  the  world  ;  because  there  is  here  not  an  opposition  of  one 
part  of  the  earth  to  another,  but  of  the  earth  to  heaven,  by  which  the  hu- 
miliation of  Christ  is  signified.  This  is  apparent  from  the  object,  and  scope 
of  the  Apostle,  because  he  here  makes  a  contrast  between  the  highest 
glory,  and  the  deepest  humiliation  of  Christ.  So  Christ  ascended  into  the 
highest  parts  of  heaven,  that  is,  in  heaven,  which  is  the  highest  part  of  the 
world. 

These  passages,  therefore,  establish  nothing  in  relation  to  the  descent  of 
the  soul  of  Christ  into  hell,  and  if  they  did  afford  the  strongest  proof  of  it, 
yet  still,  as  we  have  already  said,  the  testimony  which  they  furnish  would 
not  be  in  favor  of  those  to  whom  we  here  refer,  but  in  favor  of  the  Papists 
who  teach  that  Christ  preached  in  hell,  and  liberated  the  fathers.  And  if 
the  proofs  gathered  from  these  passages  cannot  remove  the  diflSculties 
which  encumber  the  views  of  the  Papists  in  relation  to  this  subject,  much 
less  can  they  be  of  any  assistance  to  these  persons ;  for  it  is  certain  that  it 
cannot  be  proven  from  them,  that  Christ  descended  into  hell  for  the  pur- 
pose of  striking  terror  into  death  and  the  devil.  Yet  this  view,  or  opin- 
ion, of  Christ's  descent  into  hell,  has  nothing  of  impiety  in  it,  and  has  been 
approved  of  and  held  by  many  of  the  fathers.     Hence  it  is  not  proper  that 


THE  DESCENT  OF  CmUST  INTO   HELL.  231 

we  should  contend  strenuously  with  any  one  in  regard  to  it.  Yet  it  is  cer- 
tain, notwithstanding,  that  it  cannot  be  gathered  from  the  Scriptures,  nor 
estabhshed  conclusively  by  soUd  arguments ;  whilst  reasons  to  the  contrary 
are  at  hand.  For  after  his  death,  when  he  had  said  it  is  finished,  the  soul 
of  Christ  rested  in  the  hands  of  liis  Father,  to  whom  he  had  commended  it. 
And  if  he  descended  into  hell  for  the  purpose  of  triumphing  over  his  ene- 
mies, this  article  should  be  the  commencement  of  his  glorification.  But  it 
is  not  likely  that  the  glorification  of  Christ  would  take  its  beginning  in 
hell ;  for  all  the  preceding  articles  of  the  Creed  speak  of  the  degrees  of  the 
humiliation  of  Christ,  of  which  the  lowest  and  most  extreme  is  his  descent 
into  hell,  which  is  also  apparent  from  the  antithesis.  Hence  we  are  opposed 
to  this  view  of  the  subject.  Yet,  in  the  mean  time,  we  confess  that  Christ 
struck  a  great  terror  and  dread  in  the  devils.  But  this  he  did  by  his  death, 
by  which  he  vanquished  the  devil,  sin,  and  death,  and  without  doubt  the  devil 
saw  that  he  was  entirely  disarmed,  and  conquered  by  the  death  of  Christ. 

What^  therefore^  does  this  descent  of  Christ  into  hell  signify  ?  1.  It 
signifies  those  extreme  torments,  pains,  and  anguish,  which  Christ  sufiered 
in  his  soul,  such  as  the  damned  experience,  partly  in  this,  and  partly  in  the 
life  to  come.  2.  It  embraces  also  the  greatest  and  most  extreme  ignominy, 
which  Christ  suffered  during  the  whole  period  of  his  passion.  That  these 
things  are  signified,  and  comprehended  in  the  descent  of  Christ  into  hell, 
the  testimonies  of  Scripture  which  we  have  already  cited  in  this  discussion 
sufficiently  teach  and  affirm.  ""  The  pains  of  hell  gat  hold  upon  me.'^ 
"  The  Lord  bringeth  down  to  the  grave  and  bringeth  up."  (Ps.  116  :  3. 
1  Sam.  2:6.) 

That  Christ  ought  to  have  suffered,  and  that  he  did  endure  these  things 
is  also  proven  by  this  same  testimony  of  David :  "  The  pains  of  hell  gat 
hold  upon  me,"  which  is  spoken  of  Christ  in  the  person  of  David.  There 
are  also  other  portions  of  Scripture  which  bear  similar  testimony,  as  "It 
pleased  the  Lord  to  bruise  him ;  he  hath  put  him  to  grief."  "My  soul  is 
sorrowful  even  to  death."  (Is.  53 :  10.  Matt.  26 :  28.)  The  sorrows 
and  pains  which  he  endured  in  the  garden,  when  he  sweat  drops  of  blood, 
also  demonstrate  the  same  thing :  because  "  the  Lord  laid  upon  him  the 
iniquity  of  us  all."  (Is.  53  :  6.)  And  still  more  he  cried  out  upon  the 
cross,  "  My  God,  my  God,  why  hast  thou  forsaken  me."  (Matt.  27  :  46.) 
The  same  thing  is  proven  by  these  arguments : 

1.  Christ  was  to  redeem  not  only  our  bodies,  but  also  our  souls.  There- 
fore it  behooved  him  to  suffer  not  only  in  body,  but  also  in  soul. 

2.  It  was  necessary  for  Christ  to  deliver  us  from  the  anguish  and  pains 
of  hell.  Therefore  it  became  him  to  experience  these.  And  this  he  did 
either  before  or  after  his  death.  That  it  was  not  after  his  death,  the 
Papists  themselves  confess.  Therefore  it  was  before  his  death.  Neither 
was  it  in  his  body  that  he  endured  these  things ;  for  the  sufferings  of  his 
body  were  only  external.     Therefore  he  suffered  them  in  his  soul. 

3.  It  is  proper  that  the  severe  torments  and  anguish  of  soul,  (which 
were  the  heaviest  part  of  his  sufferings)  should  not  be  unnoticed  in  the 
Creed.  But  they  would  not  be  mentioned  if  this  article  of  the  descent  of 
Christ  into  hell  did  not  refer  to  them ;  for  the  preceding  articles  speak 
only  of  the  external  sufferings  of  the  body,  which  Christ  suffered  from  with- 
out. There  is,  therefore,  no  doubt  but  that  the  sufferings  of  his  soul  are 
more  particularly  signified  by  this  article. 


232  THE  DESCENT   OP   CHRIST  INTO   HELL. 

This  is  the  true  descent  of  Christ  into  hell.  Therefore  we  are  to  hold 
and  defend  in  opposition  to  the  Papists,  that  which  is  certain,  viz,  that 
Christ  descended  into  hell  in  the  manner,  and  sense  in  which  we  have  here 
explained.  Should  any  one,  however,  be  able  to  defend,  and  establish  the 
fact  that  he  descended  in  a  different  sense,  it  is  well.     As  for  me,  I  cannot. 

Obj.  1.  The  articles  of  the  Creed  ought  to  be  understood  in  their 
proper  and  natural  sense,  and  without  admitting  any  figure.  Ans. 
This  is  true  if  the  articles,  when  taken  in  their  proper  signification,  do  not 
conflict  with  other  portions  of  Scripture.  But  this  article  of  Christ's  de- 
scent into  hell  when  thus  interpreted,  is,  in  many  ways,  opposed  to  the 
declaration  of  Jesus  upon  the  cross,  it  is  finished  ;^iov  if  he  finished,  and 
consummated  every  part  of  our  redemption  upon  the  cross,  then  there  was  no 
cause  left  why  he  should  descend  into  hell,  the  place  of  the  damned. 

Obj.  2.  The  torments  and  horrors  of  soul  which  Christ  experienced 
preceded  his  burial.  But  his  descent  into  hell  follows  it.  Therefore  it 
cannot  refer  to,  and  designate  the  anguish  of  soul  which  Christ  endured. 
Ans.  There  is  here  a  fallacy  in  the  minor  proposition,  in  making  that 
a  cause  which  is  not  designed  as  such ;  for  the  descent  into  hell  in  the 
Creed  follows  the  burial  of  Christ,  not  because  it  was  accompHshed  after 
his  burial ;  but  because  it  is  an  explanation  of  what  precedes  concerning  his 
passion,  death  and  burial,  lest  something  should  be  detracted  from  these  ; 
as  if  it  said,  he  did  not  only  suffer  in  body — he  did  not  only  die  a  bodily 
death  and  was  not  only  buried;  but  he  also  suffered  in  soul  the  most 
extreme  torments,  and  hellish  agonies  such  as  all  the  ungodly  shall  forever 
endure.  The  chief,  and  heaviest  part  of  the  sufferings  of  Christ  is,  there- 
fore, correctly  placed  last,  according  to  the  order  in  the  Creed  ;  for  it  pro- 
ceeds from  the  pains  of  the  body  to  those  of  the  soul,  and  from  the  suffer- 
ings which  are  visible  to  those  that  are  invisible,  as  it  were  from  the  lighter 
to  the  heavier. 

II.    What  are  the  fruits  of  Christ's  descent  into  hell? 

Christ  descended  into  hell :  1.  That  we  might  not  descend  thither,  and 
that  he  might  deliver  us  from  the  eternal  anguish  and  torments  of  hell. 
2.  That  he  might  carry  us  with  himself  to  heaven. 

Therefore  to  beUeve  in  Christ,  who  descended  into  hell,  is  to  believe  that 
he  sustained  for  us,  in  his  own  soul,  helhsh  agonies  and  pains,  and  that 
extreme  ignominy  which  awaits  the  ungodly  in  hell,  that  we  might  never 
descend  thither,  nor  be  compelled  to  suffer  the  pains  and  torments,  which 
all  the  devils  and  reprobate  will  for  ever  suffer  in  hell ;  but  that  on  the  con- 
trary, we  might  rather  ascend  with  him  to  heaven,  and  there  with  him 
enjoy  the  greatest  fehcity  and  glory  to  all  eternity.  This  is  the  fruit,  and 
benefit  of  this  article  of  Christ's  descent  into  hell. 


THE   RESURRECTION    OF   CHRIST.  233 

SEVENTEENTH  LORD'S  DAY. 

Question  45.     What  doth  the  resurrection  of  Christ  profit  us  ? 

Answer.  First :  by  his  resurrection  he  hath  overcome  death,  tliat  he  might  make 
us  partakers  of  that  righteousness  which  he  had  purchased  for  us  by  iiis  death. 
Secondly,  we  are  also  by  his  power  raised  up  to  a  new  life.  And  lastly,  the  resur- 
rection of  Christ  is  a  sure  pledge  of  our  blessed  resurrection. 

EXPOSITION. 

We  have  thus  far  spoken  of  the  humiliation  of  Christ  which  reached  its 
last  point  in  the  article  of  his  descent  into  hell.  We  must  now  speak  of 
his  glorification,  which  began  with  his  resurrection  from  the  dead  on  the 
third  day.  The  humiliation  of  the  mediator  was  not  to  continue  for  ever. 
It  was  sufiicient  that  he  should  once  sufier,  and  die.  But  the  efficacy  and 
power  of  Christ,  in  preserving  the  blessings  which  flow  from  his  humiliation, 
will  endui-e  for  ever. 

There  are  two  things  which  particularly  claim  our  attention  in  treating 
upon  the  article  of  the  resurrection  of  Christ — its  history  and  benefits.  In 
considering  the  history  of  the  resurrection  of  Christ  it  becomes  us  to 
enquire,  1.  Who  ivas  it  that  rose  from  the  dead  ?  It  was  Christ,  the 
God-man,  who  rose  in  the  same  body  in  which  he  died.  This  the  Word 
never  laid  aside.  2.  In  ivhat  manner  did  he  rise  ?  He,  who  was  truly 
dead,  revived,  recalling  his  soul  to  his  body,  and  came  forth  gloriously  from 
the  sepulchre  in  which  his  body  was  laid  on  the  third  day,  according  to  the 
Scriptures ;  and  that  by  his  Father's,  as  well  as  by  his  own  pecuHar 
strength  and  power,  we  mean,  the  power  not  of  his  humanity,  but  of  his 
Divinity.  For  he  was  raised  by  the  Father  through  himself ;  inasmuch  as  the 
Father  works  through  the  Son.  3.  What  are  the  evidences  of  his  resur- 
rection ?  The  evidences  of  the  resurrection  of  Christ  are  such  as  these : 
that  he  showed  himself  openly  to  many  women  and  disciples ;  that  the 
angel  testified  to  it,  &c.  The  benefits  of  the  resurrection  of  Christ  are 
enumerated  in  the  Question  of  the  Catechism  now  under  consideration, 
which  we  must  explain  more  fully ;  and  in  doing  this,  the  following  ques- 
tions claim  our  particular  attention : 

I.  Did  Christ  rise  from  the  deadf 

II.  How  did  he  rise  ? 

III.  For  what  purpose  did  he  rise? 

IV.  What  are  the  benefits,  or  fruits  of  his  resurrectionP 

I.    Did  Christ  rise  from  the  dead? 

Infidels  believe  that  Christ  died,  but  do  not  believe  that  he  rose  from 
the  dead.  That  Christ,  however,  did  rise  from  the  dead  is  proven  by  the 
testimony  of  angels,  women,  evangelists,  apostles,  and  other  saints,  who 
saw  him,  felt  him,  and  conversed  with  him  after  his  resurrection.  And 
even  if  the  Apostles  had  not  seen  Christ  after  his  resurrection,  we  ought 
still  to  believe  them  on  account  of  their  divine  authority. 


234  THE  RESURRECTION  OF  CHRIST. 

II.     How  DID  Christ  rise? 

The  following  circumstances  explain  the  manner  of  the  resurrection  of 
Christ : 

1.  Christ  did  truly  rise,  that  is,  his  soul  did  truly  return  to  his  body, 
from  which  it  was  separated  by  death,  and  he  did  truly  come  forth  from  the 
sepulchre  in  which  his  body  was  laid,  notwithstanding  the  vigilance  of  the 
guards  ;  yea,  he  even  struck  them  with  amazement  and  wonder. 

2.  He  rose  the  same  person,  the  same  Jesus  Christ,  very  God  and  very 
man,  which  had  died ;  he  rose  according  to  the  nature  in  which  he  had 
suffered,  which  was  his  human  nature,  his  true  human  nature,  the  very 
same  which  it  was  in  essence  and  properties,  not  deified,  but  glorified,  hav- 
ing laid  aside  all  the  infirmities  to  which  it  was  subject.  "Behold  my 
hands  and  my  feet,  it  is  I  myself;  handle  me,  and  see  ;  for  a  spirit  hath 
not  flesh  and  bones,  as  ye  see  me  have."  (Luke  24 :  39.)  And  truly 
nothing  different  from  that  which  had  died,  could  rise  again.  The  very 
same  body,  therefore,  which  had  fallen  a  victim  to  death  rose  again ;  and 
it  is  this  which  affords  us  such  great  comfort.  For  it  was  necessary  that 
he  should  be  one,  and  the  same  mediator,  who  would  merit  for  us  those 
blessings  which  we  had  lost  by  sin,  and  who  would  restore  them  unto  us,  by 
applying  them  to  each  one  singly.  Yea,  had  not  the  flesh  of  Christ  risen, 
ours  could  not  rise. 

3.  He  rose  by  his  own  power,  that  is,  he  vanquished  death,  throwing  it 
from  himself,  quickened  his  dead  body,  reunited  it  with  his  soul,  and  resto- 
red to  himself  a  blessed,  heavenly,  and  glorious  life,  and  that  by  his  own 
divine  virtue  and  power.  "  Destroy  this  temple,  and  in  three  days  I  will 
raise  it  up."  "I  have  power  to  lay  down  my  life,  and  I  have  power  to 
take  it  again-."  "As  the  Father  raisethup  the  dead,  and  quickeneth  them, 
even  so  the  Son  quickeneth  whom  he  will."     (John  2:19;  10  :  18  ;  5  :  21.) 

Obj.  But  Christ  was  raised  by  the  Father;  for  it  is  said,  "  If  the 
Spirit  of  Him  that  raised  up  Jesus  from  the  dead,  dwell  in  you,"  &c. 
(Rom.  8 :  11.)  Therefore  Christ  did  not  raise  himself.  Ans.  The 
Father  raised  the  Son  through  the  Son  himself,  not  as  through  an  instru- 
ment, but  as  through  another  person  of  the  same  essence  with  himself, 
and  of  infinite  power,  through  whom  the  Father  ordinarily  works.  The 
Son  was  raised  by  the  Father  through  himself;  he  himself  raised  himself 
by  his  Spirit.  "  For  what  things  soever  the  Father  doeth,  these  also  doeth 
the  Son  likewise." 

4.  He  rose  on  the  third  day  in  the  manner  just  described:  1.  Because 
the  Scriptures  which  contain  all  the  predictions  and  types  relating  to  the 
Messiah,  declare  that  he  would  rise  on  the  third  day ;  as  the  type  of  Jonah, 
&c.  2.  Because  it  was  proper  that  his  body  should  rise  free  from  corrup- 
tion ;  and  yet  not  so  soon  after  his  death  as  to  leave  any  doubt  that  he  was 
truly  dead.  It  is  for  this  reason  that  he  rose  on  the  third  day,  and  not  on 
the  first.  The  circumstance  of  his  rising  on  the  third  day  is,. therefore, 
added  in  the  Creed  that  the  truth  might  correspond  with  the  type,  and  that 
we  might  know  that  Jesus  is  the  Messiah  promised  to  the  fathers,  because 
he  rose  from  the  dead  on  the  third  day. 


THE   RESURRECTION   OF   CIIRIST.  235 

III.    For  what  purpose  did  Christ  rise? 

Christ  rose:  1.  For  his  own  glory  and  for  that  of  his  Father.  "De- 
clared to  be  the  Son  of  God,  by  the  resurrection  from  the  dead."  "Fath- 
er, glorify  thy  Son,  that  thy  Son  also  may  glorify  thee."  (Rom.  1 :  4. 
John  17  :  1.)     The  glory  of  the  Son  is  the  glory  of  the  Father. 

2.  On  account  of  the  prophecies  which  had  been  uttered  in  relation  to 
the  death,  and  resurrection  of  Christ.  "  Thou  wilt  not  leave  my  soul  in 
hell,  nor  suffer  thy  holy  One  to  see  corruption."  "  When  thou  shalt  make 
his  soul  an  offering  for  sin,  he  shall  see  his  seed  ;  he  shall  see  of  the  travail 
of  his  soul,  and  shall  be  satisfied."  "  No  sign  shall  be  given  to  it,  but  the 
sign  of  the  prophet,  Jonas ;  for  as  Jonas  was  three  days  and  three  nights 
in  the  whale's  belly,  so  shall  the  Son  of  Man  be  three  days  and  three  nights 
in  the  heart  of  the  earth."  "  For  as  yet  they  knew  not  the  Scripture, 
that  he  must  rise  again  from  the  dead."  (Ps.  16  :  10.  Acts  2  :  27.  Is. 
63 :  10,  11.  Matt.  12 :  39.  John  20 :  9.)  In  view  now  of  these 
and  other  prophecies,  it  was  necessary  that  Christ  should  die,  and  rise 
again,  that  the  Scriptures  might  be  fulfilled :  "  How  then  shall  the  Scrip- 
tures be  fulfilled  that  thus  it  must  be  ;"  (Matt.  26 :  54,)  viz,  on  account 
of  the  unchangeable  decree  of  God  which  he  has  revealed  in  the  Scrip- 
tures, of  which  it  is  said  in  the  Acts  of  the  Apostles,  4  :  27,  28,  "  Of  a  truth, 
against  thy  holy  child  Jesus,  whom  thou  hast  anointed,  both  Herod  and 
Pontius  Pilate,  with  the  Gentiles,  and  the  people  of  Israel  were  gathered 
together  ;  for  to  do  whatsoever  thy  hand,  and  thy  counsel  determined  before 
to  be  done."  The  predictions  which  Christ  uttered  in  relation  to  his  death 
and  resurrection,  may  also  be  here  appropriately  cited.  "And  they  shall 
kill  him,  and  the  third  day  he  shall  be  raised  again."  "Destroy  this  temple, 
and  in  three  days  I  will  raise  it  up."     (Matt.  17  :  23.     John  2  :  19.) 

3.  On  account  of  the  dignity,  and  power  of  the  person  that  rose.  It 
was  in  view  of  this,  that  the  Apostle  Peter  declares  that  it  was  not  possible 
that  Christ  should  be  held  under  the  power  of  death:  1.  Because  he  was 
the  beloved,  and  only  begotten  Son  of  God.  "  The  Father  loveth  the  Son, 
and  hath  given  all  things  into  his  hands."  "  God  so  loved  the  w^orld  that 
he  gave  his  only  begotten  Son."  (John  3  :  35,  16.)  2.  Because  Christ 
is  true  God,  the  author  and  fountain  of  life.  "  I  am  the  Resurrection, 
and  the  Life."  "  The  Father  hath  given  to  the  Son  to  have  fife  in  him- 
self." "  For  as  the  Father  raise th  up  the  dead,  and  quickeneth  them, 
even  so  the  Son  quickeneth  whom  he  will."  "I  give  unto  them  eternal 
life."  (John  11 :  25  ;  5:  21,  26  ;  10  :  28.)  If  Christ  now  was  to  give 
life  to  men  it  is  absurd  to  suppose  that  he  should  remain  under  the  power 
of  death  and  not  rise.  3.  Christ  was  in  himself  a  righteous  man,  and  has  by 
his  death  satisfied  for  our  sins  which  were  imputed  unto  him.  But  where 
there  is  no  sin,  there  death  does  not  any  longer  reign.  "  For  by  one  of- 
fering, he  hath  perfected  for  ever  them  that  are  sanctified."  "  For  in 
that  he  died,  he  died  unto  sin  once  ;  but  in  that  he  liveth,  he  liveth  unto 
God."     (Heb.  10  :  14.     Rom.  6  :  10.) 

4.  Christ  arose  that  he  might  carry  on  the  office  of  mediator,  which  he 
could  not  have  done  had  he  remained  under  death.  1.  It  became  the 
mediator,  who  was  true  God  and  man,  to  reign  eternally.  "  Thy  throne, 
0  God,  is  for  ever  and  ever ;  the  sceptre  of  thy  kingdom  is  a  right  scep- 
tre." "  I  will  estabhsh  the  throne  of  his  kingdom  for  ever.     I  will  be  lus 


236  THE  RESURRECTION  OF  CHRIST. 

Father,  and  he  shall  be  my  Son."  "  Once  have  I  sworn  by  my  holiness, 
that  I  will  not  lie  unto  David.  His  seed  shall  endure  for  ever,  and  his 
throne  as  the  sun  before  me.  It  shall  be  established  for  ever,  as  the  moon, 
and  as  a  faithful  witness  in  heaven."  "  They  shall  be  my  people,  and  I 
will  be  their  God ;  and  David,  my  servant,  shall  be  king  over  them  forever." 
"  And  the  kingdom,  and  dominion,  and  the  greatness  of  the  kingdom  under 
the  whole  heaven,  shall  be  given  to  the  people  of  the  saints  of  the  Most 
High,  whose  kingdom  is  an  everlasting  kingdom,  and  all  dominions  shall 
serve  and  obey  him."  "  Of  the  increase  of  his  government  and  peace 
there  shall  be  no  end."  "  And  of  his  kingdom  there  shall  be  no  end." 
(Ps.  45 :  6.  2  Sam.  7 :  13,  14.  Ps.  89 :  36,  37,  38.  Ez.  37 :  23.  Dan. 
7 :  27.  Is.  9 :  7.  Luke  1 :  33.)  It  was  necessary,  therefore,  that  the 
human  nature  which  was  made  of  the  seed  of  David  should  rise  from  the 
dead  and  reign.  2.  It  was  necessary  that  the  mediator,  who  is  our  brother 
and  very  man,  should  continually  make  intercessions  for  us,  and  appear 
before  God  in  our  behalf  as  an  everlasting  priest.  "  Thou  art  a  Priest  for 
ever  after  the  order  of  Melchisedek."  "It  is  Christ  that  died,  yea,  rather 
that  is  risen  again,  who  is  even  at  the  right  hand  of  God,  who  also  maketh 
intercession  for  us."  (Ps.  110  :  4.  Rom.  8 :  34.)  3.  It  behooved  the 
mediator,  who  is  true  man,  to  be  mediator  both  by  merit  and  efficacy.  It 
was  not  sufficient  for  him  merely  to  die.  It  became  him  also,  by  his  power, 
to  confer  upon  the  church,  and  upon  all  of  us,  the  benefits  which  he  had 
purchased  for  us  by  his  death.  These  benefits  are  righteousness,  the  Holy 
Spirit  and  eternal  life  and  glory.  For  it  belonged  to  the  office  of  the  me- 
diator both  to  merit  and  to  confer  these  blessings.  But  if  he  had  remained 
under  the  power  of  death,  and  had  not  risen  from  the  dead,  he  could  not 
have  conferred  these  gifts  upon  us,  because  then  he  would  have  had  no 
existence,  and  hence  could  have  effected  nothing  in  our  behalf.  It  is  for 
this  reason  also,  that  these  blessings  are  deposited  in  Christ  by  the  God- 
head, that  he  should  make  us  partakers  of  them :  "  And  of  his  fullness 
have  all  we  received,  and  grace  for  grace."  (John  1 :  16.)  Nor  can  it 
seem  strange  that  Christ  should  bestow  upon  us  the  same  blessings  which 
he  has,  by  his  death,  obtained  from  the  Godhead  for  us :  for  a  man  may 
obtain  a  certain  thing  from  some  one,  and  may  also  confer  it  upon  another. 
A  certain  one,  for  instance,  may  intercede  in  behalf  of  another,  with  a 
Prince,  for  a  gift  of  a  thousand  crowns.  The  Prince  may  grant  the  request 
for  the  sake  of  him  who  intercedes,  and  may  also  confer  the  gift  upon  him 
that  he  may  bestow  it  upon  him  for  whom  intercession  has  been  made.  In 
this  case  he  obtains  the  gift  from  the  Prince  and  confers  it  at  the  same 
time.  So  it  is  in  relation  to  Christ  —  although  he  could  have  conferred  his 
benefits  upon  us  by  the  power  of  his  Godhead,  through  which  he  regener- 
ates and  justifies  us ;  yet  as  God  has  decreed  to  raise  the  dead  by  man, 
(for  by  man  came  also  the  resurrection  of  the  dead)  and  to  judge  the 
world  by  man,  so  he  also  determined  to  bestow  these  same  gifts  by  the  man 
Jesus,  that  he  might  be  and  continue  mediator,  very  God  and  very  man. 
It  was  on  this  account  also  necessary  that  Christ  should  for  ever  remain  our 
brother,  and  our  Head ;  and  that  we,  on  the  other  hand,  being  engrafted 
into  him  by  a  true  faith,  might  always  continue  his  members.  "  Abide  in 
me  and  I  in  you."  (John  5  :  4.)  Our  salvation  has  its  foundation  in  the 
seed  of  David,  as  it  is  said,  "  My  servant  David  shall  feed  them  for  ever." 
(Ez.  34 :  23.)     But  if  his  human  nature  had  remained  under  the  power 


THE   RESURRECTION   OF   CIIRIST.  237 

of  death,  he  would  neither  have  been  our  brother,  nor  would  we  have  been 
his  members.  Obj.  But  Christ,  under  the  Old  Testament,  before  his  in- 
carnation, conferred  without  his  human  nature  upon  the  fathers  the  very 
same  blessings  which  he  now  under  the  New  Testament  bestows  u{)on  us ; 
and  was  mediator  no  less  before  he  assumed  our  nature,  than  he  is  now 
since  he  has  taken  it  upon  himself.  Therefore  it  was  not  necessary  that 
Christ  should,  for  this  cause,  become  man  and  die.  Ans.  But  it  would  not 
have  been  possible  for  Christ  to  have  done  the  things  which  he  did  under 
the  Old  Testament  unless  he  had  subsequently  become  man,  and  unless  he 
would  also  remain  such  for  ever.  Nor  could  he  now  do  these  things  if  he 
had  not  risen  from  the  dead,  or  if  he  would  not  for  ever  retain  our  nature 
which  he  has  assumed.  "  The  Father  hath  given  him  authority  to  execute 
judgment  also,  because  he  is  the  Son  of  man."     (John  5  :  27.) 

5.  Christ  rose  for  our  salvation,  and  that  in  three  respects:  1.  For 
our  justification.  "  Who  was  delivered  for  our  offences,  and  was  raised 
again  for  our  justification."  (Rom.  4 :  25.)  The  resurrection  of  the 
mediator  was  necessary  for  our  justification,  first,  because  his  satisfaction 
would  not  have  been  perfect  without  it,  nor  would  the  punishment  which  he 
endured  in  that  case  have  been  finite.  And  without  such  a  satisfaction  and 
punishment  it  was  not  possible  that  we  could  have  been  freed  from  everlas- 
ting death,  from  which  it  became  the  mediator  to  deliver  us  in  such  a  man- 
ner as  to  overcome  it  entirely  in  us.  But  in  order  that  he  might  vanquish 
death  in  us  it  was  necessary  that  he  should  first  overcome  it  in  himself,  and 
so  fulfill  that  which  had  been  predicted :  "  Death  is  swallowed  up  in  victo- 
ry." "0  death  where  is  thy  sting  ?  0  grave  where  is  thy  victory."  (Hos. 
16 :  14.  1  Cor.  15 :  55.)  By  so  doing  he  confounded  his  enemies  who 
had  reviled  him  when  hanging  upon  the  cross,  saying,  "  He  saved  others, 
himself  he  cannot  save."  (Matt.  27  :  42.)  And  still  further :  if  he  had 
not  conquered  death,  he  could  not  have  bestowed  upon  us  the  benefits  which 
he  had  merited  for  us  by  his  death.  It  belonged  to  the  office  of  mediator 
as  we  have  already  shown,  both  to  merit  and  bestow  benefits.  Yea,  had 
he  not  risen  from  the  dead,  we  could  not  have  known  that  he  had  satisfied 
for  us  ;  for  this  would  have  been  a  certain  argument  that  he  had  not  made 
this  satisfaction,  but  was  overcome  by  death  and  the  burden  of  sin ;  because 
where  death  is  there  is  sin ;  or,  if  he  had  made  satisfaction  for  us,  and  yet 
remained  under  the  power  of  death,  it  would  have  been  inconsistent  with 
the  justice  of  God.  Hence  it  w^as  necessary  that  Christ  should  rise  again, 
as  well  that  he  might  make  satisfaction  for  us,  as  that  we  might  also  know 
that  he  has  fully  accomplished  this,  and  merited  benefits  for  us  ;  and  finally, 
that  he  himself  might  be  able  to  apply  these  benefits  unto  us,  or  what  is 
the  same  thing,  that  we  might  be  perfectly  justified  and  saved  by  his  merits 
and  efficacy.  2.  Christ  rose  for  our  regeneration.  Justification  or  the 
remission  of  sin  is  not  sufficient  without  regeneration,  and  a  new  fife.  3. 
Christ  rose  for  the  preservation  of  the  benefits  which  he  had  purchased 
for  us  by  his  death,  and  that  he  might  secure  our  resurrection  and  glorifi- 
cation. It  is  in  this  way  that  God  has  purposed  eternally  to  quicken  and 
glorify  us,  that  being  inserted  into  the  body  or  humanity  of  his  Son  we 
may  be  perpetually  borne  by  it,  and  draw  our  life  from  it.  "  By  man  came 
death,  by  man  came  also  the  resurrection  of  the  dead."  (1  Cor.  15  :  21.) 
It  was  for  these  reasons  necessary  that  Christ  should  rise  again,  that  is, 
that  his  soul,  which  was  separated  from  his  body  by  death,  should  again  be 


238  THE  RESURRECTION   OF  CHRIST. 

united  therewith  ;  for  the  resurrection  is  nothing  else  than  a  re-union  of  the 
same  body  with  the  same  soul. 

IV.    What  are  the  fruits  or  benefits  of  the  resurrection  of  Christ  ? 

The  questions,  for  what  purpose  did  Christ  rise,  and  what  are  the  fruits 
of  his  resurrection,  are  different.  For  not  all  the  causes  of  his  resurrec- 
tion are  fruits  thereof.  The  causes  of  his  resurrection  too,  are  considered 
in  one  way  and  the  fruits  thereof  in  another.  And  besides,  the  benefits 
which  Christ  has  secured  for  us  by  his  resurrection  are  the  causes  of  it  in 
as  far  as  it  was  necessary,  m  order  that  he  might  confer  these  gifts  by  the 
power  of  his  resuiTection. 

The  fruits  of  the  resurrection  of  Christ  are,  moreover,  two-fold,  having 
respect  both  to  Christ  and  to  us. 

As  it  respects  Christ,  he  was,  by  his  resurrection  from  the  dead,  decla- 
red to  be  the  Son  of  God,  the  only  begotten  and  natural  Son  of  God,  who 
is  also  himself  God.  (Rom.  1 :  4.)  For  he  revived  by  his  own  power, 
which  is  peculiar  to  God  alone.  "  In  him  was  hfe."  "  As  the  Father  hath 
life  in  himself,  so  hath  he  given  to  the  Son  to  have  life  in  himself."  (John 
1:4;  5  :  26.)  And  still  further,  the  human  nature  of  Christ,  by  his  res- 
urrection, was  adorned  with  heavenly  gifts,  with  immortahty,  and  with  that 
glory  which  becomes  the  nature  of  the  Son  of  God.  "  That  ye  may  know 
what  is  the  exceeding  greatness  of  his  power  to  us-ward  who  believe,  accor- 
ding to  the  working  of  his  mighty  power  which  he  wrought  in  Christ,  when 
he  raised  him  from  the  dead  and  set  him  at  his  own  right  hand  in  the  hea- 
venly places,  far  above  all  principality,  and  power,  and  might,  and  dominion, 
and  every  name  that  is  named,  not  only  in  this  world,  but  also  in  that  which 
is  to  come ;  and  hath  put  all  things  under  his  feet,  and  gave  him  to  be 
Head  over  all  things  to  the  church."     (Eph.  1 :  18-23.) 

The  fruits  of  the  resurrection  of  Christ,  which  have  respect  to  us,  are 
various.  Speaking  in  a  general  way,  it  may  be  said  that  all  the  benefits 
of  Christ's  death  are  also  fruits  of  his  resurrection ;  for  his  resurrection 
secures  the  effect  which  his  death  was  designed  to  have.  Christ  by  his 
resurrection  applies  to  us  the  benefits  which  he  has  merited  for  us.  In  this 
way  the  benefits  of  his  death  and  resurrection  are  the  same,  unless  it  be 
that  they  have  been  merited  for  us  by  his  death  differently  j&"om  what  they 
are  conferred  upon  us  by  his  resurrection.  It  was  not  necessary  that  the 
act  of  meriting  should  continue  through  the  entire  period  of  both  the  old 
and  new  church.  But  it  was  different  with  the  act  of  bestowing  and  ap- 
plying these  benefits.  This  was  to  continue  for  ever.  And  hence  it  was 
necessary  also  that  the  mediator  should  ixist  in  every  period  of  the  church, 
that  he  might  always  confer  the  blessings  which  he  was  once  to  merit,  and 
which  it  was  not  possible  to  confer  without  a  mediator.  As  it  respects  the 
church  which  existed  before  the  incarnation  of  Christ,  the  mediator  be- 
stowed the  benefits  of  his  death  which  had  not  yet  taken  place,  by  the 
power  and  efficacy  of  his  resun-ection  yet  to  come ;  but  now  he  confers 
these  benefits  upon  us  by  the  power  of  his  resurrection  as  having  already 
taken  place. 

It  now  remains  for  us  to  specify  particularly  the  principal  fruits  which 
the  resurrection  of  Christ  secures  unto  us. 

1.  The  resurrection  of  Christ  bears  testimony  to  his  merits  that  he  has 


THE  RESUKRECTION   OF   CHRIST.  239 

perfectly  satisfied  for  our  sins.  One  single  sin  unatoned  for,  would  have 
kept  him  under  the  power  of  death ;  for  he  was  cast  into  such  a  prison  as 
to  make  it  entirely  impossible  for  him  ever  to  have  escaped  thence,  except 
by  paying  the  very  last  fartliing.  But  he  did  come  out  of  this  prison. 
Therefore  he  must  have  paid  the  uttermost  farthing.  In  view  now  of  this 
his  merit  we  have  remission  of  sins,  and  are  justified  before  God.  The 
resurrection  of  Christ  also  assures  us  as  to  tlie  apjMcation  of  his  benefits^ 
which  he  could  not  have  conferred  had  he  not  risen  from  the  dead ;  for,  as 
wo  have  already  shown,  it  became  the  same  mediator,  being  man,  both  to 
merit  and  bestow  gifts,  and  for  this  reason  to  rise  from  the  dead.  In  as 
much,  therefore,  as  he  has  risen,  we  are  assured  that  he  has  not  only  mer- 
ited, but  is  also  able  to  bestow  upon  us  the  benefits  of  his  death ;  for,  says 
the  Apostle  Paul,  "  Christ  was  raised  again  for  our  justification,"  that  is, 
to  confer  and  apply  unto  us  his  righteousness.     (Rom.  4 :  25.) 

2.  Another  benefit  resulting  to  us  from  the  resurrection  of  Christ,  is  the 
ffift  of  the  Holy  Spirit^  through  whom  Christ  regenerates  us  and  raises  us 
up  unto  eternal  hfe.  It  behooved  him  first  to  throw  ofi"  death  from  himself, 
and  then  from  us ;  and  it  is  necessary  for  us  to  be  united  to  him  as  our 
Head,  that  the  Holy  Ghost  may  thus  pass  over  from  him  into  us.  Hence 
he  now  obtains  and  grants  unto  us,  since  his  resurrection  from  the  dead, 
the  Holy  Ghost,  and  through  him  unites  us  to  himself,  regenerates  and 
quickens  us.  It  is  true  indeed  that  the  godly  also  in  the  church  of  old  were 
endowed  with,  and  regenerated  by  the  Holy  Ghost ;  yet  the  influences  of 
the  Spirit  were  not  then  enjoyed  to  the  extent  to  which  they  now  are  under 
the  New  Testament,  and  that  by  the  power  of  his  resurrection  which  was 
then  still  to  come.  The  Holy  Ghost,  by  whose  virtue  alone  we  are  regen- 
erated, could  not  be  given  without  the  resurrection  and  ascension  of  Christ 
into  heaven.  Hence  it  is  said,  "  The  Holy  Ghost  was  not  yet  given,  because 
that  Jesus  was  not  yet  glorified."     (John  7  :  39.) 

3.  The  resurrection  of  our  bodies  is  another  fruit  of  the  resurrection  of 
Christ.  The  resurrection  of  Christ  is  a  pledge  of  ours,  1.  Because  he  is 
our  Head,  and  we  are  his  members.  Much  of  his  glory  as  our  Head  de- 
pends upon,  and  results  from  the  glory  and  dignity  of  his  members.  It  is 
true  indeed  that  Christ  would  exist  and  would  be  glorious  in  and  by  himself, 
even  though  his  members  were  to  remain  imder  the  power  of  death,  yet  he 
would  not  be  a  head,  or  king,  &c.,  in  as  much  as  no  one  can  be  a  head  with- 
out members,  nor  a  king  without  a  kingdom.  Christ  therefore  is  head 
only  in  respect  to  his  members.  2.  If  Christ  be  risen,  he  has  aboHshed 
sin  ;  not,  however,  his  own  sin,  for  he  was  free  from  all  manner  of  sin  ;  but 
he  has  abolished  sin  as  it  respects  us.  And  if  he  has  abolished  our  sin,  he 
has  also  abolished  death ;  for  in  removing  the  cause  he  has,  at  the  same 
time,  removed  the  effect.  "  The  wages  of  sin  is  death."  (Rom.  6 :  23.) 
And  further,  if  he  has  abolished  death,  and  that  by  a  sufficient  satisfaction 
for  our  sins,  as  his  resurrection  fully  testifies,  then  his  resurrection  is  most 
assuredly  a  certain  evidence  and  pledge  of  our  resurrection,  in  as  much  as 
it  is  unpossible  that  we  should  continue  in  death  since  Christ  has  rendered 
a  full  and  sufficient  satisfaction  in  our  behalf.  3.  As  the  first  Adam  re- 
ceived benefits  for  himself  and  all  his  posterity,  and  lost  these  same  bene- 
fits for  all  his  posterity  ;  so  Christ,  the  second  Adam,  received  life  and  glory 
for  himself  and  us ;  and  will,  therefore,  also  communicate  this  Hfe  and  all 
his  other  gifts  to  us.     4.  That  the  resurrection  of  Chiist  is  a  pledge  of  our 


240  THE  RESURRECTION   OF   CHRIST. 

resurrection,  may  also  be  inferred  from  the  fact  that  the  same  Spirit  dwells 
in  us  which  dwelt  in  Christ,  and  will  also  work  the  same  in  us  which  he 
wrought  in  Christ  our  head.  The  Spirit  is  always  the  same  in  whomso- 
ever he  dwells.  He  does  not  work  effectually  in  the  head,  and  sleep  in 
the  members.  Seeing,  therefore,  that  Christ  raised  himself  from  the  dead 
by  his  Spirit,  he  will  also  without  doubt  raise  us.  "If  the  Spirit  of  him 
that  raised  up  Jesus  from  the  dead,  dwell  in  you,  he  that  raised  up  Christ 
from  the  dead  shall  also  quicken  your  mortal  bodies  by  his  Spirit  that  dwel- 
leth  in  you."  (Rom.  8  :  11.)  5.  Christ  is  our  brother  and  will  not,  there- 
fore, on  account  of  his  tender  love  and  affection,  leave  us  under  the  power 
of  death,  especially  if  we  take  into  consideration  his  power  and  glory.  For 
if  he  raised  himself  when  dead,  much  more  will  he  be  able  to  raise  us,  in 
as  much  as  he  is  now  alive.  And  if  he  had  power  to  raise  himself  from 
the  dead  when  existing  in  a  state  of  humiliation,  much  more  can  he  now 
raise  us,  seeing  that  he  reigns  gloriously  at  the  right  hand  of  the  Father. 
There  are,  however,  besides  these  three,  other  fruits  which  the  resurrection 
of  Christ  secures  unto  us,  such  as  the  following : 

4.  The  resurrection  of  Christ  confirms  his  claims  to  the  Messiahship 
inasmuch  as  there  is  in  his  resurrection  a  most  complete,  and  exact  fulfil- 
ment of  various  prophecies. 

5.  We  are  assured  by  the  resurrection  of  Christ,  that  he  now  performs 
the  different  parts  of  the  office  of  mediator,  that  he  appHes  unto  us  the 
benefit  of  redemption,  that  he  constantly  preserves  us  in  the  righteousness 
which  he  has  made  over  unto  us,  that  he  commences  a  new  life  in  us,  and 
thus  confirms  us  as  to  the  consummation  of  eternal  fife,  which  he  could  not 
do,  had  he  not  risen  from  the  dead. 

6.  Seeing  that  Christ  now  lives,  and  reigns  for  ever,  we  may  be  certain 
that  he  will  preserve,  and  defend  his  Church. 

7.  The  last,  though  not  the  least,  benefit  resulting  from  the  resurrection 
of  Christ,  is  the  consummation  of  all  his  benefits,  and  the  glorification  of 
the  Church.  It  was  for  this  reason  that  Christ  died,  rose  again,  and  has 
delivered  us  perfectly  from  sin,  that  he  might  make  us  heirs  with  him  in 
his  kingdom  and  glory.  "He  is  the  First-born  from  the  dead."  "  Heirs 
of  God,  and  joint-heirs  with  Christ."  (Col.  1:  18.  Rom,  8  :  17.)  He 
shall  conform  us  to  himself,  because  both  he  and  we  live  by  the  same 
Spirit.  And  this  Spirit  is  not  unlike  himself.  For  "  if  the  Spirit  of  Him 
that  raised  up  Jesus  from  the  dead,  dwell  in  you,  he  that  raised,"  &c.  "  I 
will  come  again,  and  receive  you  unto  myself,  that  where  I  am  there  ye 
may  be  also."     (Rom.  8  :  11.     John  14 :  3.) 

The  sum  of  what  we  have  now  said  as  touching  the  fi'uits  of  the  resur- 
rection of  Christ  is  this,  that  seeing  he  has  risen  from  the  dead,  it  is  ewi- 
dent  that  he  is  declared  to  be  the  Son  of  God,  and  that  his  humanity  is 
endowed  with  that  glory  which  becomes  the  nature  of  the  Son  of  God ; 
and  also  that  he  bestows  upon  us  his  righteousness,  regenerates  us  by  the 
influence  of  his  Spirit,  and  will  perfect  the  new  life  which  he  has  begun  in 
us,  and  make  us  partakers  with  himself  in  his  glory,  fehcity  and  ever- 
lasting life. 

Obj.  1.  The  resurrection  of  Christ,  according  to  what  has  been  said, 
can  neither  be  an  argument  in  favor  of  the  resurrection  of  the  wicked,  nor  the 
cause  of  it,  inasmuch  as  they  are  not  members  of  Christ.  Therefore  the  wick- 
ed will  not  rise.     Ans.     The  wicked  will  not  rise  on  account  of  the  resurrec- 


THE  ASCENSION   OF   CHRIST   INTO   HEAVEN.  241 

tion  of  Christ,  but  for  other  causes,  viz :  on  account  of  the  just  judgment  of 
God,  for  which  they  will  be  raised  from  the  dead,  that  they  may  be  eternally 
punished.  For  there  may  be  in  regard  to  the  same  tiling  many  effects, 
and  different  causes. 

Obj.  2.  But  the  tilings  which  have  been  specified,  are  the  benefits  of 
his  death,  and  cannot,  therefore,  be  regarded  as  the  fruits  of  his  resurrec- 
tion. Ans.  They  are  benefits  of  his  death  in  as  far  as  he  has  merited 
them  by  liis  death ;  and  they  are  the  fruits  of  his  resurrection  by  the  marir 
ifestation  which  he  thus  made  of  them  ;  for  he  declared  by  his  resurrection 
that  he  had  purchased  these  gifts  for  us.  By  his  coming  forth  from  the 
punishment  under  wliich  he  was  laid,  he  declared  that  he  had  fully  satis- 
fied for  our  sins.  And  they  are  still  further  the  fruits  of  his  resurrection 
by  the  application  which  he  makes  of  them,  having  risen.  He  being  rich 
was  made  poor,  and  being  poor  was  made  rich  again,  that  we  might  become 
rich.     (2  Cor.  8  :  9.) 

Obj.  3.  The  cause  is  before  the  effect.  But  the  cause  of  these  bene- 
fits which  is  here  said  to  be  the  resurrection  of  Christ,  was  not  before  the 
justification  of  the  fathers,  and  the  resmTCction  of  the  saints  under  the  Old 
Testament.  Therefore  the  effect,  which  comprehends  these  benefits,  can- 
not be  sooner  than  the  cause  itself.  Ans.  We  deny  the  minor  proposi- 
tion ;  for  whilst  the  cause  did  not  exist  as  to  its  completion,  yet  it  did  exist 
in  the  counsel  of  God,  and  as  it  respects  its  efficacy  and  virtue,  even  under 
the  Old  Testament  dispensation:  because  even  then  the  fathers  were 
received  into  divine  favor,  and  enjoyed,  to  a  certain  extent,  the  influ- 
ence of  the  Holy  Spirit  and  other  gifts,  for  and  through  the  mediator,  who 
was  to  come  into  the  world,  humble  himself,  and  be  glorified. 

What  then  is  the  meaning  of  this  article  of  the  Creed :  I  believe  in  Christ, 
who  rose  from  the  dead  on  the  third  day  ?  It  means  that  I  believe : 
1.  That  Christ  did  truly  recall  his  soul  to  his  body  which  was  dead,  and 
quickened  it.  2.  That  he  retained  a  true  soul  and  body ;  and  that  both 
are  now  glorified,  and  free  from  all  infirmity.  3.  That  he  rose  by  his  own 
divine  \irtue  and  powder.  4.  That  he  rose  for  the  purpose  of  making  us 
partakers  of  the  righteousness,  holiness,  and  glorification,  which  he  had 
purchased  for  us. 


EIGHTEENTH  LORD'S  DAY. 

Question  46.  How  dost  thou  understand  these  words,  "  he  ascended 
into  heaven?" 

Atiswer.  That  Christ,  in  sight  of  his  disciples,  was  taken  up  from  the  earth  into 
heaven  ;  and  that  he  continues  there  for  our  interest,  until  he  come  again  to  judge 
the  quick  and  the  dead. 

EXPOSITION. 

The  ascension  of  Christ  into  heaven  is  a  visible,  local  and  real  transla- 
tion of  his  body  and  soul  from  earth  into  that  heaven,  which  is  above  all 
16 


242  THE  ASCENSION   OF   CHRIST  INTO   HEAVEN. 

visible  heavens  at  the  right  hand  of  God,  in  that  light  which  is  inaccessi- 
ble, where  he  now  is,  and  remains,  and  from  which  he  will  come  to  judg- 
ment. In  this,  as  in  the  article  of  the  resurrection  of  Christ,  there  are  two 
things  which  chiefly  claim  our  attention — its  history  and  fruits. 

In  speaking  of  the  history  of  the  ascension  of  Christ,  the  following  things 
are  to  be  considered:  1.  Who  ascended?  The  very  same  person  that 
suffered,  and  rose  again.  2.  According  to  what  did  he  ascend  f  Accord- 
ing to  his  human  nature.  3.  Whither  did  he  ascend?  Up  into  heaven, 
above  these  visible  heavens.  4.  By  what  help,  or  means  ?  By  the  pecu- 
liar power  of  his  Godhead.  5.  For  what  purpose  did  he  ascend?  That 
he  might  be  our  Head,  and  High-Priest  in  heaven.  6.  Mow  did  he  as- 
cend? Visibly,  and  whilst  his  disciples  were  beholding  him,  by  a  true,  and 
local  elevation  or  gradual  ascent  of  his  body  from  earth  into  heaven. 

7.  When   did  he   ascend?    The    fortieth    day   after  his    resurrection. 

8.  From  what  place  did  he  ascend?  From  Bethany,  at  the  mount  of 
Olives.  We  shall  speak  of  the  fruits  of  his  ascension  when  we  treat  upon 
the  forty-ninth  Question  of  the  Catechism. 

All  the  questions  which  we  have  here  proposed  in  relation  to  the  ascen- 
sion of  Christ,  may  be  reduced  to  the  following : 

I.  Whither  did  Christ  asceyid? 

II.  In  what  manner? 

in.  For  what  purpose  f 

IV.  In  what  does  the  ascension  of  Christ  differ  from  oursf 

V.  What  are  the  fruits  of  his  ascension? 

I.    Whither  did  Christ  ascend? 

After  Christ  had  given  many  infallible  proofs  to  his  apostles  of  his 
resurrection  from  the  dead,  and  of  his  true  humanity,  he  ascended  into 
heaven,  in  the  sight  of  his  disciples,  on  the  fortieth  day  after  his  resurrec- 
tion, when  he  was  with  them  in  Bethany.  The  term  heaven  has,  as  it  is 
used  in  the  Scriptures,  three  significations.  It  means,  first,  the  air.  "  Be- 
hold the  fowls  of  the  heaven.'^  (Matt.  6:  26.)  Secondly,  it  signifies 
the  etherial  region  beyond,  including  the  celestial  spheres.  "  When  I  con- 
sider thy  heavens,  the  work  of  thy  fingers,  the  moon,  and  the  stars,"  &c. 
"  He  ascended  up  far  above  all  heavens,"  that  is,  these  visible  heavens. 
(Ps.  8:3.  Eph.  4 :  10.)  Thirdly,  it  means  the  place  of  the  blessed, 
which  is  that  immense,  bright,  clear,  and  glorious  space  which  is  without 
and  above  this  world,  and  these  visible  heavens,  the  abode  of  God  and  of 
the  blessed,  in  which  God  manifests  himself  immediately  and  gloriously  to 
all  eternity,  and  communicates  himself  to  the  blessed  angels  and  men,  and 
where  the  seat  of  our  blessedness  is  prepared  with  Christ,  and  holy  spirits. 
It  is  in  this  heaven  that  God  is  said  to  dwell ;  not  that  he  is  contained,  or 
circumscribed  in  any  place,  but  because  it  is  there  that  he  especially  mani- 
fests, and  communicates  his  glory  to  the  blessed  angels  and  men.  It  is 
called  in  Scripture  the  new  world,  the  new  heaven,  the  heavenly  Jerusar 
lem,  Paradise,  Abraham's  bosom,  &c.  This  heaven  is  not  every  where, 
but  above,  and  separate  from  earth,  and  hell.  "  Between  us  and  you  there 
is  a  gi'eat  gulf  fixed ;  so  that  they  which  would  pass  from  hence  to  you 
cannot,  neither  can  they  pass  to  us  that  would  come  from  thence."    "  The 


THE   ASCENSION    OF   CHRIST   INTO    HEAVEN.  243 

heaven  is  my  throne,  and  the  earth  is  my  footstool."  (Luke  10  :  20.  Is. 
66:  1.)  It  was  in  this  heaven  that  EHjali  was  taken.  From  this  the 
Holy  Ghost  came  on  the  day  of  Penticost.  Paul  calls  it  the  third  heaven. 
It  is  in  this  third  signification  that  we  are  to  understand  it,  when  used  to 
express  the  place  to  which  Christ  ascended. 

Christ  ascended,  therefore,  in  that  heaven  which  is  the  abode  of  the 
blessed.  This  is  established  by  many  and  express  testimonies  from  the  word 
of  God,  such  as  the  devil  himself  will  never,  to  all  eternity,  be  a])le  to  per- 
vert. "  While  they  beheld  he  was  taken  up,  and  a  cloud  received  him  out 
of  their  sight.  And  while  they  looked  steadfastly  toward  heaven  as  he  went 
up,  behold,  two  men  stood  by  them  in  white  apparel ;  which  also  said.  Ye  men 
of  Gahlee,  why  stand  ye  gazing  up  into  heaven  ?  This  same  Jesus,  which 
is  taken  from  you  into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven."  "  In  my  Father's  house  there  are  many  mansions  ;" 
(that  is,  many  houses  in  which  we  may  dwell  and  abide)  "  I  go  to  prepare 
a  place  for  you."  "  He  was  parted  from  them,  and  carried  up  into  heav- 
en." "  He  was  received  up  into  heaven."  "  Stephen  saw  the  heavens 
opened,  and  the  Son  of  man  standing  on  the  right  hand  of  God ;"  that  is, 
he  saw  with  his  bodily  eyes,  to  which  was  divinely  given  a  new  sight  or 
vision,  beyond  and  through  all  the  visible  heavens,  Christ  in  the  same  hu- 
man nature  in  which  he  had  humbled  himself  and  appeared  in  the  form  of 
a  servant.  "  Seek  those  things  which  are  above,  where  Christ  sitteth  on 
the  right  hand  of  God."  ''He  ascended  far  above  all  heavens."  "We 
have  a  great  High  Priest  that  is  passed  into  the  heavens."  "  Made  higher 
than  the  heavens."  "  Christ  is  entered  into  heaven  itself,  now  to  appear 
in  the  presence  of  God  for  us."  "  Our  conversation  is  in  heaven,  from 
whence  also  we  look  for  the  Saviour,  the  Lord  Jesus."  (Acts  1 :  9, 
10,  11.  John  14 :  2.  Luke  24 :  51.  Mark  16  :  19.  Acts  7  :  B6.  Col.  3  : 
1.  Eph.  4 :  10.  Heb.  4 :  14  ;  7  :  26  ;  9 :  24.  Phil.  3  :  20.)  Obj.  But 
our  conversation,  to  which  reference  is  made  in  the  last  passage  quoted,  is 
on  earth.  Therefore  heaven  is  on  earth.  Ans.  Our  conversation  is  in 
heaven,  first  in  the  hope  and  certainty  which  we  have  of  it ;  and  secondly 
in  the  beginning  we  have  of  that  heavenly  Hfe. 

In  this  heaven,  therefore,  which  is  the  abode  of  God,  and  of  the  blessed, 
Christ  ascended,  and  is  now  there,  and  will  come  from  thence  to  judge  the 
world  according  to  the  testimony  of  the  word  of  God. 

God  will  have  us  know  to  what  place  Christ  has  ascended,  1.  That  it  may 
be  manifest  that  he  continues  true  man,  and  did  not  vanish  away,  but  re- 
mains and  will  for  ever  remain  very  man  in  heaven.  2.  That  we  may 
know  to  what  place  our  thoughts  should  be  directed,  and  where  we  ought 
to  come  in  our  approaches  to  him,  so  as  to  avoid  all  forms  of  idolatry.  3. 
That  we  may  know  our  home,  or  the  house  into  which  Christ  will  bring  us, 
and  in  which  we  shall  dwell  with  him. 

II.      In   what  MANNER  DID   ChRIST  ASCEND   INTO  HEAVEN? 

Christ  ascended  into  heaven, 

1.  According  to  his  human  nature.  "But  me  ye  have  not  always." 
(Matt.  26  :  11.)  Obj.  He  who  is  always  in  heaven  did  not  ascend  thither. 
The  Son  of  man  was  hi  heaven.  Therefore  he  did  not  ascend  thither.  Ans. 
We  grant  that  he  who  is  always  in  heaven  did  not  ascend  thither  according  to 


244  THE  ASCENSION   OF   CHRIST  INTO   HEAVEN. 

his  divine  nature,  for  this  was  already  in  heaven  before  his  ascension.  As 
when  Christ  was  on  earth,  his  divine  nature  did  not,  for  this  reason,  leave 
heaven,  so  when  he  is  now  in  heaven,  his  Divinity  does  not,  for  this  reason, 
depart  from  us.  Cyprian  says,  "  Tlie  Lord  ascended  into  heaven^  notivhere 
the  Word  of  God  had  not  been  before,  because  he  ivas  always  in  heaven, 
and  remained  in  the  Father;  but  where  the  Word  made  fesh  did  not  sit 
before.^''  To  this  it  is  objected :  That  which  descended  also  ascended.  His 
Divinity  descended.  Therefore  it  also  ascended.  Ans.  The  form  of  speech 
which  is  here  used  is  not  to  be  understood  in  its  proper  sense ;  for  when 
his  Divinity  is  said  to  have  descended,  it  means  that  it  manifested  itself 
locally,  where  before  it  had  not  manifested  itself. 

2.  He  ascended  locally  and  bodily,  that  is,  he  did  truly  pass  from  one 
place  to  another.  He  removed  his  human  nature  from  a  lower  place  to  one 
that  is  higher,  even  in  heaven,  by  a  transfer  or  change  that  was  real  and 
proper ;  which  it  would  not  have  been  possible  for  him  to  have  done,  if  he 
had  been  everywhere  in  body.  That  Christ  did  indeed  ascend  locally,  is 
proven  by  these  declarations  of  Scripture :  "  But  me  ye  have  not  always 
with  you."  "  If  I  go  not  away  the  Comforter  will  not  come  unto  you." 
"  I  leave  the  world  and  go  unto  the  Father."  "  What,  and  if  ye  shall  see 
the  Son  of  man  ascend  up  where  he  was  before."  "  Seek  those  things 
which  are  above  where  Christ  sitteth  at  the  right  hand  of  God."  "  Until 
the  day  in  which  he  was  taken  up ;  and  a  cloud  received  him  out  of  their 
sight."    (John  12  :  8  ;  16  :  T  ;  16  :  28  ;  5  :  62.  Col.  3  :  1.  Acts  1 :  2,  9.) 

3.  Christ  ascended  into  heaven  visibly ;  for  the  ascent  of  his  body  into 
heaven  was  apparent  to  the  sight  of  his  disciples,  who  were  mtnesses  of  it. 
"  While  they  beheld,  he  was  taken  up."  (Acts  1 :  9.)  He  was  taken 
up  until  they  could  no  longer  see  him.  They  beheld  him  ascending  imtil 
a  cloud  received  him  out  of  their  sight. 

4.  He  ascended  by  his  own  power,  that  is  to  say,  of  his  Godhead,  by 
which  he  also  rose  from  the  dead.  "  I  ascend  unto  my  Father."  "  I  go 
to  prepare  a  place  for  you."  "  Therefore,  being  by  the  right  hand  of  God 
exalted."     (John  20  :  17  ;  14 :  3.  Acts  2  :  33.) 

5.  He  ascended  on  the  fortieth  day  after  his  resurrection.  And  does 
any  ask,  AYherefore  did  he  ascend  on  the  fortieth  day  ?  Why  not  sooner, 
or  immediately  after  his  resm-rection  ?  We  reply,  that  he  delayed  his  as- 
cension thus  long  that  he  might  give  us  mfallible  proofs  of  his  resurrection, 
and  of  the  truth  of  his  humanity.  "  To  whom  also  he  shewed  himself 
alive,  after  his  passion,  by  many  infalHble  proofs."  (Acts  1 :  3.)  And, 
also,  that  he  might  give  lus  disciples  instruction  in  relation  to  his  kingdom 
—  recall  to  their  recollection  the  things  which  he  had  before  his  death  spo- 
ken unto  them,  and  add  others  —  and  might  thus  not  only  establish  them, 
but  us  also  in  the  truth  of  his  resurrection  and  humanity.  "  Being  seen 
of  them  forty  days,  and  speaking  of  the  things  pertaining  to  the  kingdom 
of  God."     (Acts  1 :  3.) 

6.  He  ascended  not  to  return  before  the  day  of  judgment.  "  This  same 
Jesus  shall  so  come  in  hke  manner  as  ye  have  seen  him  go  into  heaven." 
"  I  will  come  again,  and  receive  you  imto  myself."  "Ye  do  shew  the 
Lord's  death  until  he  come."  "  "Whom  the  heavens  must  receive  until  the 
times  of  restitution  of  all  thuxgs."  (Acts  1 :  11.  John  14 :  8.  1  Cor.  11 ; 
26.  Acts  3  :  21.) 

Obj.  1.  There  is  no  place  beyond  heaven.     Therefore  the  ascension  of 


THE   ASCENSION   OF   CHRIST   INTO   HEAVEN.  245 

Christ  is  no  local  translation.  Ans.  Beyond  heaven  there  is  no  natural 
place,  or  such  as  Aristotle  defines  to  be,  superficies  coniinentis  cedentis  con- 
tento ;  but  there  is  a  metaphysical,  supernatural,  or  heavenly  place;  but 
what,  or  what  manner  of  place  it  is,  we  are  not  able  to  understand  from 
the  knowledge  which  we  now  have.  It  is  sufficient  for  us,  however,  to 
know  and  believe  that  there  is  such  a  place,  according  to  these  declarations 
of  Scripture :  "  I  go  to  prepare  a  place  for  you ;  I  will  come  again,  and 
receive  you  to  myself,  that  where  I  am,  there  ye  may  be  also."  "  And 
WHITHER  I  go,  ye  know."  "  Father,  I  will  that  they  also,  whom  thou  haflt 
given  me,  be  with  me  where  I  am."  "He  was  taken  up."  "  Seek  those 
things  which  are  above,  where  Christ  sitteth  on  the  right  hand  of  God." 
"  Our  conversation  is  in  heaven,  from  whence  also  we  look  for  the  Saviour, 
the  Lord  Jesus."  (John  14  :  2,  3  ;  17  :  24.  Acts  1 :  2.  Col.  3  :  1.  Phil. 
8  :  20.)  These  and  similar  declarations  of  Scripture  teach  that  the  heaven 
into  which  Christ  did  ascend,  and  which  is  above  these  visible  heavens,  is 
truly  a  place ;  for  the  particles  above,  whither  and  where  convey  the 
idea  of  place.  Of  this  place,  however,  Aristotle  was  ignorant,  and  did  not 
beheve  in  it,  because  he  was  ignorant  of  the  Scriptures. 

To  this  the  Ubiquitarians  reply ;  therefore  Christ  was  translated  from  a 
place  into  that  which  is  no  place,  and  base  upon  this  the  following  objec- 
tion :  That  which  is  not  in  any  place  is  everywhere.  Christ  is  not  in  any 
place,  because  he  ascended  above  and  beyond  the  visible  heavens,  beyond 
which  there  is  no  place.  Therefore  he  is  everywhere.  Ans.  We  deny  the 
major  proposition,  which  affinns  that  to  be  everywhere  w^hich  is  not  in  any 
place ;  for  if  this  were  true  the  highest  heaven  would  be  everywhere ;  for 
it  is  not  in  any  place ;  and  yet  it  is  not  everywhere.  Again,  the  minor 
proposition  is  true  of  a  natural  place  ;  for  Christ  was  taken  up  where  there 
is  no  natural  place,  and  is  now  in  no  such  a  natural  place  ;  but  it  is  false 
if  it  refer  to  a  metaphysical,  supernatural  place,  which  does  indeed  contain, 
but  is  not  itself  contained  in  any  thing  by  w^hich  it  is  circumscribed.  It  is 
in  such  a  place  as  this,  which  is  beyond  the  visible  heavens,  that  Christ 
now  is,  according  to  the  Scriptures.  And  still  more  :  that  the  human  na- 
ture of  Christ  is  finite  and  not  everywhere,  may  be  inferred  from  the  fact 
that  it  was  removed  by  his  ascension  from  one  place  to  another,  or  to  that 
which  is  no  place,  if  you  please,  for  it  makes  but  Uttle  difference  which 
term  we  use  ;  for  to  be  everywhere  and  change  places  involves  a  contradic- 
tion. It  is  for  this  reason  also  that  his  Godhead,  which  alone  is  infinite, 
eternal  and  everywhere,  is  not  said  to  change  places. 

But  here  the  IJbiquitarians  seek  shelter  that  they  may  not  be  wounded 
by  this  weapon,  or  that  their  position  may  not  be  refuted  by  this  argument : 
That  which  changes  its  place  is  not  every^vhere.  The  body  of  Christ 
changes  its  place.  Therefore  it  is  not  everywhere.  They  grant  the  truth 
of  the  principal  proposition  of  this  sj'llogism,  taking  the  words,  however, 
in  a  sense  different  from  that  which  is  their  proper  signification,  \iz.,  that  the 
body  of  Christ  is  everywhere,  after  the  mamier  of  majesty ;  and  that  it 
changes  its  place  after  the  manner  of  a  natural  body.  But  they  do  not,  by 
this  ca\il,  avoid  the  contradiction  in  which  their  position  involves  them. 
For  when  a  different  phraseology  is  employed  for  the  purpose  of  removing 
a  contradiction,  it  ought  not  to  express  the  same  thing  as  that  which  is 
predicated,  for  if  it  does,  it  is  a  mere  tautology,  and  a  begging  of  the 
question ;  as  if  I,  imitating  them,  should  say :  Air  is  Hght  as  it  respects  the 


246  THE   ASCENSION   OP   CHRIST  INTO   HEAVEN. 

manner  of  light ;  and  is  dark  as  touching  the  manner  of  darkness.  Again, 
he  is  poor  after  the  manner  of  poverty ;  and  rich  after  the  manner  of  riches. 
According  to  this  form  of  speech  the  same  thing  is  affirmed  of  the  same 
thing  ;  for  the  manner  of  poverty  is  nothing  different  from  poverty,  and  the 
manner  of  riches  nothing  but  riches.  So  now  it  is  with  the  form  of  speech 
which  the  Ubiquitarians  use  in  regard  to  the  major  proposition  of  the  syl- 
logism now  under  consideration  ;  it  expresses  the  same  thing  with  the  words 
which  they  ought  to  explain,  and  hence  does  not  remove  the  contradiction. 
The  body  of  Christ,  they  affirm,  is  everywhere  after  the  manner  of  majesty. 
Being  asked  what  they  mean  by  majesty,  they  reply,  that  it  is  omnipotency 
and  immensity.  To  say,  therefore,  that  the  body  of  Christ  is  everywhere 
as  it  respects  the  manner  of  majesty,  and  not  as  it  respects  the  manner  of 
a  natural  body,  is  nothing  else,  according  to  their  own  meaning  of  the 
terms,  than  that  the  body  of  Christ  is  everywhere  as  touching  the  manner 
of  immensity,  and  is  not  everywhere  after  the  manner  of  finiteness.  By 
this  distinction  they  imagine  that  they  remove  the  contradiction  in  which 
they  are  brought  by  their  own  false  position ;  but  it  is  a  poor  triumph  which 
they  have  achieved.  For  what  is  the  manner  of  immensity,  but  immensity 
itself ;  so  that  immensity  and  to  be  immense  are  predicated  of  the  same  thing. 
Hence,  as  it  is  contradictory  to  say  of  the  same  thing,  that  it  is  everyivhere 
and  changes  places,  or  is  not  everywhere  ;  so  it  is  also  a  contradiction  to 
affirm  that  the  same  body  is  immense  and  finite ;  or  th^t  immensity  and 
finiteness  belong  to  the  same  thing ;  or  that  the  same  body  is  everywhere, 
or  immense  as  it  respects  the  manner  of  immensity  or  majesty ;  and  that 
it  is  not  everywhere,  but  changes  places  and  is  finite,  according  to  the  man- 
ner of  finiteness,  or  of  a  natural  body.  That,  therefore,  which  we  have 
abeady  proven  is  manifest,  that  Christ  ascended  locally.  Hence  this 
article  is  to  be  understood  of  a  local  ascension  into  heaven. 

Obj.  2.  Opposites  should  always  be  explained  in  the  same  manner,  so 
that  the  opposition  may  not  be  lost.  The  articles.  He  ascended  into  heaven^ 
and  He  descended  into  hell,  are  opposite  to  each  other.  Therefore,  as  the 
article  of  Christ's  descent  into  hell  is  taken  figuratively,  as  expressing  the 
last  degree  of  his  humiliation,  so  the  article  of  his  ascension  ought  to  be 
understood  figuratively,  expressing  the  greatest  majesty,  and  not  of  any 
local  motion.  Ans.  We  reply  to  the  major  proposition  by  making  a  distinc- 
tion. Opposites  should  be  explained  in  the  same  manner,  unless  the  expla- 
nation thus  given  conflict  with  the  articles  of  faith,  and  with  other  portions 
of  Scripture.  But  here  there  would  be  such  a  conflict ;  for  the  Scriptures 
explain  this  article  as  teaching  a  local  ascension.  "  He  shall  so  come  in 
like  manner  as  ye  have  seen  him  go  into  heaven."  (Acts  1 :  11.)  But 
the  article  of  the  descent  of  Christ  into  hell,  the  Scripture  understands  of 
a  spiritual  descent,  as  we  have  shown  when  discoursing  upon  it.  And  not 
only  so,  but  the  analogy  of  faith  requires  such  an  interpretation  of  each 
article.  Again,  we  deny  the  minor  proposition ;  for  these  two  articles  are 
not  opposites :  The  ascension  of  Christ  into  heaven  is  not  the  highest  de- 
gree of  his  glory,  as  his  descent  into  hell  is  the  last  degree  of  his  humilia- 
tion. The  highest  degree  of  Christ's  glory  is  his  sitting  at  the  right  hand 
of  the  Father.  Therefore,  we  grant  the  truth  of  the  major  proposition  if 
it  be  referred  to  Christ's  sitting  at  the  right  hand  of  God,  the  Father ;  for 
the  article  of  his  descent  into  hell  is  the  opposite  of  this.  The  Scriptures 
also  interpret  figuratively  these  two  articles,  of  the  descent  of  Christ  into 


THE  ASCENSION  OF  CHRIST  INTO  HEAVEN.  247 

hell,  and  of  his  sitting  at  the  right  hand  of  the  Father.  Lastly,  if  the 
ascension  of  Christ  is  to  be  understood  as  placing  his  two  natures  upon  an 
equality,  all  the  other  articles  touching  his  true  humanity  would  be  entirely 
overtln-own. 

The  two  other  sophisms  of  the  Ubiquitarians  against  the  true  ascension 
of  Christ,  are  proposed  in  the  following  questions  of  the  Catechism.  The 
explanation  of  them  will,  therefore,  be  continued,  after  which  the  remaining 
heads,  touching  the  causes  and  fruits  of  his  ascension,  will  be  expounded. 


Question  47.  Is  not  Christ  then  with  us,  even  to  the  the  end  of  tho 
world,  as  he  hath  promised  ? 

Answer.  Christ  is  very  man  and  very  God  ;  with  respect  to  his  human  nature,  he 
is  no  more  on  earth  ;  but  with  respect  to  his  Godhead,  majesty,  grace  and  Spirit,  he 
is  at  no  time  absent  from  us. 

EXPOSITION. 

Tliis  question  anticipates  an  objection  on  the  part  of  the  Ubiquitarians : 
Christ  promised  that  he  would  be  with  us  ahvays,  even  unto  the  end  of  the 
world.  Therefore  he  did  not  so  ascend  into  heaven  as  to  be  no  longer  on 
earth  and  everywhere  by  his  humanity.  Ans.  There  is  here  more  in  the 
conclusion  than  legitimately  follows  from  the  premises.  Christ  speaks  of 
his  person,  to  which  he  attributes  that  which  belongs  with  propriety  to  the 
Godhead,  just  as  he  also  said  that  he  was  in  heaven  before  his  ascension. 
In  Hke  manner  he  said  before  his  passion,  when  he  as  yet  conversed  with 
his  disciples  on  earth,  "  I  and  my  Father  will  come  unto  him,  and  make  our 
abode  wath  him."  (John  14  :  23.)  This  he  spake  of  his  Divinity  by  which 
he  was,  and  is  in  heaven,  and  everywhere,  and  by  which  he  is  present  with 
us  in  the  same  way  in  which  the  Father  is.  So  we  might  also  turn  the 
argument  against  them  by  reasoning  thus  :  "  I  go  away,"  said  Christ.  "  I 
leave  the  world."  "Me  ye  have  not  always."  (John  14:  28;  16:  28. 
Matt.  26 :  11.)  Therefore  he  is  evidently  not  with  us.  But  this  is  attrib- 
uted in  an  improper  sense  to  liis  other  nature,  his  humanity,  which  remains 
with  us  by  virtue  of  that  personal  union  which  exists  between  the  two  na- 
tures of  Christ,  his  divine  and  human,  which  union  consists  in  the  myste- 
rious and  wonderful  indissoluble  joining  together  of  these  two  natures  in 
one  person,  in  such  a  manner  that  these  two  natures,  thus  united,  constitute 
the  essence  of  the  person  of  Christ ;  so  that  one  nature  would  be  destroyed 
if  separated  from  the  other ;  and  yet  each  retains  its  0"\^'n  peculiar  proper- 
ties, which  distinguish  it  from  the  other.  The  explanation  which  Augustin 
gives  of  this  subject  is  this  :  "  That  which  Christ  sa^s,  Lo,  I  am  with  you 
always,  even  unto  the  end  of  the  world,  is  fulfilled  according  to  his  majesty, 
providence  and  unspeakable  grace.  But  with  respect  to  the  human  nature 
which  the  Word  assumed,  according  to  which  he  was  horn  of  the  Virgin 
Mary,  aiyprehended  hy  the  Jews,  nailed  to  the  cross,  tahen  doivn  from  the 
cross,  wrapped  in  linen  cloth,  huned  in  the  sepulchre,  and  which  was  seen 
after  his  resurrection,  ivith  respect  to  this  his  humanity,  ye  shall  not  always 
have  him  with  you.  And  why?  Because,  when  he  had  conversed  ivith  his 
disciples  for  the  space  of  forty  days,  being  bodily  present  with  them,  and 


248  THE   ASCENSION   OF   CHRIST  INTO   HEAVEN. 

wTien  they  had  accompanied  him^  to  see,  not  to  follow  him,  he  ascended  into 
heaven,  and  is  no  longer  here.  For  he  is  noiv  in  heaven,  seated  at  the  right 
hand  of  God;  and  is  here  as  to  the  presence  of  his  majesty,  ivhich  has 
not  departed  from  us.  Or,  it  may  be  thus  expressed :  Christ  is  ahvays 
present  ivith  us  ivith  respect  to  his  majesty  ;  hut  as  it  regards  the  presence 
of  his  humanity,  it  was  truly  said  to  his  disciples.  Me  ye  have  not  always 
with  you.  The  Church  enjoyed  Christ  only  a  few  days  as  it  respects  the 
presence  of  his  humanity  ;  now  it  apprehends  him  only  by  faith,  and  does 
not  see  him  with  the  natural  eye.^^  Christ  is,  therefore,  present  with  us, 
1.  Bj  his  Spirit  and  Godhead.  2.  By  oui-  faith,  and  the  confidence  with 
which  we  behold  him.  3.  Bv  mutual  love  ;  because  we  love  him,  and  he 
loves  us  in  such  a  way  as  not  to  forget  us.  4.  By  union  with  his  human 
nature ;  for  it  is  the  same  Spirit  which  is  in  us  and  him,  that  unites  us 
to  him.  5.  In  the  hope  of  consummation,  which  is  the  certain  hope  of 
coming  to  him. 


Question  48.  But  if  his  human  nature  is  not  present  wherever  his  God- 
head is,  are  then  these  two  natures  in  Christ  separated  from  one  another. 

Ansicer.  Not  at  all ;  for  since  the  Godhead  is  incomprehensible  and  omnipresent, 
it  must  necessarily  follow  that  the  same  is  not  limited  with  the  human  nature  he 
assumed,  and  yet  remains  personally  united  to  it. 

EXPOSITION. 

This  question  contains  another  argument,  or  objection,  which  the  TJbi- 
quitarians  are  wont  to  urge.  The  two  natures,  say  they,  which  meet  in 
the  person  of  Christ,  are  joined  by  an  inseparable  union.  Therefore 
wherever  the  Godhead  of  Christ  is,  there  his  humanity  must  also  necessa- 
rily be.  Ans.  These  two  natures  are  joined  together  in  such  a  way, 
that  the  properties  of  each  still  remain  distinct.  There  is,  therefore,  no 
change  of  the  one  into  the  other,  which  would  be  the  case,  if  both  were 
infinite,  and  every  where. 

To  this  answer  they  oppose  the  following  objections :  1.  Where  there 
are  two  natures,  one  of  which  is  not  where  the  other  is,  they  are  separated 
from  each  other,  and  do  not  remain  personally  united.  In  the  person  of 
Christ  there  are  two  natures  which  remam  personally  united.  Therefore, 
the  human  nature  of  Christ  must  necessarily  be  wherever  his  Godhead  is, 
or  else  this  union  will  be  destroyed.  Ans.  The  major  proposition  is  true 
if  it  be  understood  of  two  natures  which  are  equal,  that  is,  which  are 
equally  finite,  or  infinite  :  but  it  is  false  if  it  has  reference  to  two  natures 
which  are  not  equal,  if  one,  for  instance,  be  finite,  and  the  other  infinite. 
For  a  nature  that  is  finite,  cannot  be  at  one  and  the  same  time  in  many 
places ;  but  that  which  is  infinite  may  be  entire  in  the  finite,  and  at  the 
same  time  be  complete  without  it ;  and  this  we  may  regard  as  being  the 
case  in  relation  to  Christ.  His  human  nature,  which  is  finite,  is  in  but  one 
place  ;  but  his  divine  nature,  which  is  infinite,  is  in  his  human  nature,  and 
without  it,  and  for  this  reason  every  where.  Obj.  2.  There  must,  how- 
ever, at  least,  be  a  separation  between  these  natures  in  Christ,  where  the 


THE   ASCENSION    OF   CHRIST   INTO   HEAVEN.  249 

human  nature  is  not,  although  this  separation  may  not  be  where  it  is. 
Ans.  Not  at  all ;  because  the  Godhead  is  complete,  and  the  same  in  the 
human  nature,  and  without  it,  according  to  what  Gregory  Nazianzen 
say,  "  Tlie  Word  is  in  his  oivn  temple^  and  is  every  ivhere  ;  hut  is  in  an 
especial  manner  in  his  own  temple.''^  Obj.  3.  But  if  the  human  nature  of 
Christ  be  not  endowed  with  divine  properties,  it  follows  that  there  is  no 
difference  between  him  and  the  saints ;  for  there  can  be  no  difference  be- 
tween Christ  and  Peter,  unless  it  be  in  the  equality  of  his  human  with  liis 
divine  nature.  Ans.  The  antecedent  is  false,  because  there  are  a  variety 
of  distinctions  between  Christ  and  the  saints,  beside  that  to  which  reference 
is  here  had.  Obj.  4.  The  difference  between  Christ  and  the  saints  is 
either  in  substance,  or  in  properties  and  gifts.  It  is  not  in  substance, 
because  the  whole  Godhead  dwells  as  well  in  the  saints  as  in  Christ. 
Therefore  it  is  in  properties  and  gifts.  Ans.  We  deny  that  the  difference 
which  holds  between  Christ  and  the  saints  is  either  in  substance,  or  in 
properties  and  gifts ;  because  this  enumeration  is  not  sufficiently  full. 
There  is  a  third  difference,  which  is  not  here  referred  to,  which  is  the  mys- 
terious and  personal  union  of  the  two  natures,  the  divine  and  human,  which 
is  in  Christ,  but  not  in  Peter,  or  any  of  the  saints.  In  Christ  dwelleth  all 
the  fullness  of  the  Godhead  bodily,  in  such  a  manner  that  Christ-man  is 
God,  and  Christ-God  is  man  ;  but  it  cannot  be  said  that  the  Godhead  dwells 
thus  in  Peter,  or  in  any  of  the  saints.  Obj.  5.  But  it  is  said,  "  God  hath 
given  him  a  name  wliich  is  above  every  name."  (Phil.  2 :  9.)  Ans. 
He  hath  given  him  this  name  together  with  his  Godhead,  that  is  to  say,  by 
virtue  of  the  personal  union  of  the  two  natures  which  meet  m  Christ,  and 
not  by  virtue  of  any  equalhng  of  these  natures.  For  just  as  the  Godhead 
is  given  to  Christ,  so  also  are  the  properties  thereof. 

The  Ubiquitarians,  w^ho  urge  these  objections,  are  guilty  of  these  three 
most  pestilential  errors,  or  they  may,  at  least,  be  regarded  as  attaching 
themselves  to  the  views  which  they  hold  in  relation  to  this  subject. 
1.  With  Nestorius  they  separate  the  natures  in  Christ,  inasmuch  as  they 
substitute  for  the  union  of  these  natures,  the  equalling,  or  the  operation, 
and  working  of  one  by  the  other :  for  two  things,  two  spirits  and  two  na- 
tures may  be  equal,  or  act  mutually  through  each  other,  even  without  a 
personal  union.  2.  With  Eutyches  they  confound  and  blend  these  natures, 
inasmuch  as  they  make  them  equal.  3.  They  take  from  us  the  weapons 
with  which  we  oppose,  and  refute  the  Arian  and  SabeUian  heresies ;  for 
they  weaken  the  proofs  of  all  those  portions  of  Scripture  which  attest  the 
Divinity  of  Christ,  by  attempting  to  estabhsh  from  them  the  equality  of 
bis  human,  with  his  divine  nature. 

III.    For  what  purpose  did  Christ  ascend  into  heaven.  ? 

Christ  ascended  into  heaven  for  his  own  glory,  and  for  that  of  his  Father. 
It  was  proper,  and  necessary,  that  he  should  have  a  heavenly  kingdom. 
Hence  it  was  not  expedient  that  he  should  continue  on  earth.  "  He  that 
descended  is  the  same  also  that  ascended  up  far  above  all  heavens,  that  he 
might  fill  all  things."  "  Wherefore  God  hath  also  highly  exalted  him,  and 
given  him  a  name  which  is  above  every  name,  that  every  tongue  should 
confess  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father."  (Eph. 
4 :  10.     Phil.  2  :  9, 11.)     It  also  belonged  to,  and  was  proper  that  Christ 


250  THE   ASCENSION   OF   CHRIST  INTO  HEAVEN. 

who  is  the  Head  should  be  glorified  with  an  excellency,  and  superiority  of 
gifts  above  all  the  members,  which  could  not  have  been  the  case  had  he 
remained  on  earth.  And  still  further,  Christ  ascended  for  our  benefit,  and 
that  in  these  three  respects. 

1.  That  he  might  make  intercession  for  us  in  heaven.  "  Who  is  even 
at  the  right  hand  of  God,  who  also  maketh  intercession  for  us."  (Rom. 
8:  34.)  He  intercedes  for  us,  first,  by  the  value  of  his  sacrifice,  already 
offered  in  our  behalf,  which  is  so  great  that  the  Father  ought,  on  this 
account,  to  receive  us  into  favor.  Secondly,  hy  his  own  will,  by  which  he 
continually  desires,  that  the  Father  would  receive  us  into  favor  at  the 
sight,  and  recollection  of  that  sacrifice  which  he  accomplished  in  his  own 
body.  Thirdly,  hy  the  conseyit  of  the  Father,  approving  the  will,  and  de- 
sire of  the  Son,  accepting  the  value  of  his  sacrifice,  as  a  sufficient  satisfac- 
tion for  our  sins,  and  together  with  the  Son  receiving  us  into  favor.  It  is 
by  making  intercession  for  us  in  this  manner  that  Christ  applies  unto  us 
the  benefits  and  merit  of  his  death.  And  the  entire  glorification  of  the 
mediator,  consisting  in  his  resurrection,  ascension  and  sitting  at  the  right 
hand  of  the  Father,  was  necessary  in  order  that  this  apphcation  might  be 
made  unto  us.  But  some  one  may,  perhaps,  be  ready  to  object  and  say ; 
but  Christ  interceded  for  us  already  when  he  was  on  earth  ?  To  this  we 
reply,  that  the  intercession  which  Christ  made  on  earth  had  respect  to  that 
which  was  yet  future ;  for  it  was  made  upon  the  condition,  that  the  media- 
tor, after  he  had  accomplished  his  sacrifice  on  earth,  should  for  ever  appear 
in  the  sanctuary  on  high. 

2.  That  we  might  also  ascend,  and  have  assurance  thereof.  Christ  him- 
self says  in  the  gospel  of  John,  "  I  go  to  prepare  a  place  for  you."  "  In 
my  Father's  house  are  many  mansions,"  that  is,  places  to  abide  for  ever ; 
for  he  speaks  of  our  continuance  there.  Christ  ascended ;  therefore  we 
shall  also  ascend.  This  conclusion  is  proper,  and  forcible  ;  because  Christ 
is  the  head,  and  we  are  the  members ;  he  is  also  the  first-begotten  among 
many  brethren. 

3.  That  he  might  send  the  Holy  Spirit,  and  by  him  gather,  comfort,  and 
defend  his  Church,  even  to  the  end  of  the  world.  Hence  he  says,  "  If  I 
go  not  away,  the  Comforter  will  not  come  unto  you."  "  Which  (Holy 
Ghost)  be  shed  on  us  abundantly  through  Jesus  Christ  our  Lord."  (John 
16  :  7.     Tit.  3  :  6.) 

Obj.  He  gave  the  Holy  Ghost  both  before  and  after  his  resurrection. 
Therefore  he  did  not  ascend  for  the  purpose  of  sending  him.  Ans.  He 
had,  indeed,  given  the  Holy  Ghost  before  his  ascension  into  heaven,  but  not 
in  such  copious  effusions  as  on  the  day  of  Penticost.  And  whatever  influ- 
ences of  the  Spirit  were  given  to  the  church  from  the  beginning  of  the 
world,  were  given  on  account  of  Christ,  who  was  to  be  manifested  in  the 
flesh,  and  would  then  reign  in  his  human  nature,  and  shed  on  us  abun- 
dantly the  Holy  Ghost.  Hence  the  Holy  Ghost,  on  account  of  the  decree 
of  God,  was  not  given  in  such  large  measures  before  the  ascension  of 
Christ ;  because  God  had  determined  to  effect  both  by  man  glorified.  The 
mission  of  the  Holy  Spirit  was  the  chief  part  of  the  glory  of  Christ.  It  is 
therefore  said,  in  John  7  :  39,  "  The  Holy  Ghost  was  not  yet  given,"  that 
is,  the  wonderful,  and  copious  sending,  or  outpouring  of  the  Spirit  was  not 
yet  given,  "because  that  Jesus  was  not  yet  glorified."  "If  I  depart  I 
will  send  the  Comforter  unto  you."     (John  16 :  7.)     This  is  the  reason 


THE  ASCENSION   OF   CimiST  INTO   HEAVEN.  251 

whj  the  mission  of  the  Holj  Ghost  was  deferred  until  after  the  ascension 
of  Christ  into  heaven. 

IV.    In  what  does  the  ascension  of  Christ  differ  from  ours? 

Christ's  ascension  and  ours  agree,  first^  in  this,  that  both,  he  and  we, 
ascend  to  the  same  place.  They  agree,  secondly^  in  this  that  both,  he  and 
we,  ascend  to  glory.  "Father,  I  will  that  they  also,  whom  thou  hast  given 
me,  be  with  me  where  I  am,  that  they  may  behold  my  glory."  (John 
17:  24.) 

They  differ  in  the  following  respect:  1.  Christ  ascended  by  his  own 
peculiar  power  and  virtue.  "  No  man  hath  ascended  up  to  heaven  (that 
is,  by  his  own  pecuhar  virtue)  but  the  Son  of  man."  (John  3 :  13.) 
Our  ascension,  on  the  other  hand,  will  be  effected  by,  and  for  the  sake  of, 
Christ.  "  I  go  to  prepare  a  place  for  you."  "  I  will  that  they  also  whom 
thou  hast  given  me  be  with  me  where  I  am."  (John  14 :  2 ;  17:  24.) 
2.  Christ  ascended  that  he  might  be  head,  we  shall  ascend  that  we  may  be 
members ;  he  ascended  to  glory  such  as  is  proper  for  the  head,  we  shall 
ascend  to  glory  such  as  is  becoming  those  who  are  members ;  he  ascended 
that  he  might  sit  at  the  right  hand  of  the  Father,  we  shall  ascend  that  we 
may  sit  upon  his  throne  and  that  of  his  Father,  not  in  the  same  dignity, 
but  only  by  a  participation  therein.  "  To  him  that  overcometh  will  I  grant 
to  sit  with  me  in  my  throne,  even  as  I  also  overcame  and  am  set  down  with 
my  Father  in  his  thi'one."  (Rev.  3  :  21.)  We  shall,  therefore,  be  par- 
takers of  his  glory,  a  just  proportion  being  preserved  between  the  members 
and  the  head.  3.  The  ascension  of  Christ  is  the  cause  of  ours,  but  not  the 
contrary.  4.  Whole  Christ  ascended,  but  not  the  whole  of  Christ ;  because 
he  ascended  only  as  to  his  human  nature,  and  not  as  it  respects  his  divine 
nature,  which  is  also  on  earth.  But  we  shall  ascend  whole,  and  the  whole 
of  us ;  because  we  have  only  a  finite  nature,  and  that  but  one. 


Question  49.     Of  what  advantage  to  us  is  Christ's  ascension  into  heaven  ? 

Answer.  First,  that  he  is  our  advocate  in  the  presence  of  his  Father  in  heaven  : 
secondly,  that  we  have  our  flesh  in  heaven,  as  a  sure  pledge  that  he,  as  the  head, 
will  also  take  up  to  himself,  us,  his  members  :  thirdly,  that  he  sends  us  his  Spirit,  as 
an  earnest,  by  whose  power  we  "  seek  the  things  which  are  above,  where  Christ  sit- 
eth  at  the  right  hand  of  God,  and  not  things  on  earth." 

exposition. 
V.    What  are  the  fruits  of  the  ascension  of  Christ? 

The  fruits,  or  benefits  of  Christ's  ascension  into  heaven  are  chiefly  these 
three: 

1.  His  intercession  with  the  Father  in  our  behalf.  This  embraces,  as 
we  have  already  remarked,  the  perpetual  force  and  virtue  of  the  sacrifice 
of  Christ ;  the  divine  and  human  will  of  Christ  which  is  favorable  to  us,  by 
which  he  desires  that  we  may  be  received  of  the  Father  for  the  sake  of  his 
sacrifice ;  and  the  consent  of  the  Father,  falling  in  with  this  will  of  his  Son, 


i«f 


252  THE  ASCENSION   OF   CHRIST   INTO   HEAVEN. 

and  approving  of  his  satisfaction  as  a  sufficient  atonement  for  our  sins.  In 
a  word,  it  is  the  will  of  the  Father  and  the  Son,  that  the  sacrifice  of  Christ 
may  for  ever  avail  in  our  behalf.  Obj.  But  intercession  was  made  before 
the  ascension  of  Christ ;  yea,  even  before  his  advent.  Therefore  it  is  not 
one  of  the  fruits  of  his  ascension.  Ans.  It  is  true,  indeed,  that  interces- 
sion was  made  before  Chi'ist's  entrance  into  heaven,  but  it  depended  upon 
that  which  would  be  made  after  his  ascension,  that  is,  it  was  made  with  ref- 
erence to  that  intercession  which  was  yet  to  come,  just  as  it  was  with  every 
thing  that  pertained  to  the  reception  of  the  fathers,  into  the  favor  of  God 
from  the  beginning  of  the  world.  Again,  the  intercession  which  was  made 
before  the  ascension  of  Christ  was  not  such  as  that  which  is  now  made. 
The  mediator,  under  the  Old  Testament,  made  intercession  with  reference 
to  the  value  of  his  sacrifice  yet  to  be  accomplished,  and  the  Father  received 
the  saints  of  old  into  favor,  by  virtue  of  that  sacrifice  which  Avas  vet  to  be 
offered ;  but  now  he  receives  us  for  the  sake  of  the  satisfaction  which  Christ 
has  already  made.  So  also  in  the  church  of  old  sins  were  remitted,  and 
the  Holy  Spirit  was  given  on  account  of  a  future  sacrifice ;  but  now  in 
view  of  this  sacrifice  already  ofiered.  But  the  value  of  the  one  sacrifice 
of  Christ  continues  for  ever,  because  "  by  one  offering  he  hath  perfected  for 
ever  them  that  are  sanctified."  (Heb.  10 :  14.)  Nor  is  the  fact  that 
Christ  no  longer  offers  sacrifices  a  proof  of  the  imperfection  of  his  offering. 
It  is  rather  an  argument  in  favor  of  its  perfect  character ;  for  if  he  were 
frequently  to  offer  sacrifice  after  the  manner  of  the  Le\itical  priests,  this 
would  be  an  evidence  that  he  could  not  by  one  sacrifice  make  those  perfect 
who  would  come  to  God.  But  he  has  by  one  sacrifice  perfected  for  ever 
them  that  are  sanctified.  Hence  he  now  performs  his  priestly  office,  not 
by  offering  sacrifices  frequently,  nor  by  meriting  favors  for  us  in  the  same 
way,  but  by  applying  unto  us,  through  the  perpetual  and  infinite  worth  and 
dignity  of  his  one  sacrifice,  grace,  righteousness  and  the  Holy  Spirit,  which 
is  certainly  something  vastly  greater,  than  if  he  would  repeat  his  sacrifice. 

2.  Our  glorification  results  from  Christ's  ascension  into  heaven  ;  for  if 
he  who  is  our  head  has  ascended,  we  also,  who  are  his  members,  shall  cer- 
tainly ascend.  Hence,  Christ  himself  said,  "  I  go  to  prepare  a  place  for 
you.  And  if  I  go  and  prepare  a  place  for  you  I  will  come  again,  and  re- 
ceive you  unto  myself;  that  where  I  am,  there  ye  may  be  also."  (John 
14 :  2,  3.)  Obj.  But  EHjah  and  Enoch  ascended  before  Christ.  There- 
fore, the  ascension  of  Christ  is  not  the  cause  of  our  ascension.  Ans.  They 
ascended  in  respect  to,  and  by  virtue  of  Chiist's  ascension,  which  was  yet 
future.  The  ascension  and  glorification  of  Christ  are  not  only  the  type, 
but  also  the  cause  of  our  ascension  and  glorification ;  for  had  he  not  been 
glorified,  we  could  not  be  glorified.  The  Father  has  decreed  to  give  us  all 
things  through  the  Messiah,  and  has  placed  all  things  in  his  hands.  But 
how  could  Christ  have  given  us  a  kingdom,  if  he  himself,  as  the  first-begot- 
ten, had  not  first  taken  possession  of  it  ?  And  in  as  much  as  he  has  ascen- 
ded and  now  reigns  there,  he  will  translate  us,  who  are  citizens  of  his  king- 
dom, to  the  same  place.  "  Where  I  am,  there  shall  also  my  servant  be." 
"  I  will  receive  you  unto  myself;  that  where  I  am  there  ye  may  be  also." 
(John  12  :  26  ;  14 :  3.) 

3.  The  third  fruit  of  the  ascension  of  Christ  is  the  mission  of  the  Holy 
Ghost,  by  whom  he  gathers,  comforts  and  defends  his  church,  even  to  the 
end  of  the  world.     The  Holy  Ghost  was  indeed  given  also  under  the  law. 


I 

i 

i 


CimiST's   SITTING   AT  THE   RIGHT   HAND   OP   GOD.  253 

before  the  advent  and  ascension  of  Christ ;  but,  as  has  been  remarked,  it 
was  in  respect  to  his  ascension  and  glorification,  which  were  then  still  fu- 
ture, and  was  not  only  a  fruit  of  it,  but  also  a  part  of  it.  And  again, 
since  the  glorification  of  Christ,  the  Holy  Ghost  has  been  given  more  copi- 
ously, as  on  the  day  of  Pentecost,  which  had  been  foretold  by  the  prophet 
Joel ;  "  iVnd  it  shall  come  to  pass  afterwards,  that  I  will  pour  out  my  Spirit 
upon  all  flesh,"  &c.  It  is  by  the  efiicacy  and  influence  of  this  Spirit  that 
we  seek  those  things  ivhich  are  above,  because  it  is  there  that  our  treasure 
is.  and  there  our  goods,  and  that  because  Christ  has  ascended  for  the  pur- 
pose of  making  those  good  things  ours,  which  were  there  long  before.  This 
is  the  argument  which  the  Apostle  employs  in  Col.  3:1. 

There  are  other  fruits  which  result  from  the  ascension  of  Christ,  less  im- 
portant than  those  which  we  have  specified.    They  are  such  as  the  following: 

4.  The  ascension  of  Christ  is  a  proof  that  remission  of  sins  is  fully  gran- 
ted to  all  those  that  believe,  in  as  much  as  he  could  not  have  sat  down  upon 
the  throne  of  God,  if  he  had  not  endured  the  punishment  which  our  sins 
required.  For  where  sin  is,  there  death  is  also.  "  He  shall  reprove  the 
world  of  righteousness,  because  I  go  to  my  Father."     (John  16  :  10.) 

6.  It  is  a  proof  that  Christ  is  indeed  conqueror  of  death,  sin  and  the  devil. 

6.  It  is  an  evidence  that  we  shall  never  be  left  destitute  of  comfort ; 
because  it  was  one  great  object  of  Christ's  ascension,  that  he  might  send 
the  Holy  Ghost.  "  If  I  go  not  away  the  Comforter  will  not  come  unto 
you  ;  but  if  I  depart,  I  will  send  him  unto  you."  "  When  he  ascended  up 
on  high,  he  led  captivity  captive,  and  gave  gifts  unto  men."  (John  16  : 
7.  Eph.  4:8.) 

7.  It  is  an  assurance  that  Christ  will  for  ever  defend  us,  since  we  know 
that  he  is  our  ever  glorious  head,  and  is  exalted  above  all  principahties  and 
powers. 

What  then  are  we  to  understand  by  the  Article,  I  believe  in  Jesus  Christy 
who  ascended  into  heaven  f  It  means,  I  believe,  first,  that  he  did  truly, 
and  not  merely  in  show,  ascend  into  heaven,  and  is  now  there,  and  will  be 
called  upon  at  the  right  hand  of  God,  until  he  shall  come  from  thence  to 
judge  the  world.  And,  secondly,  that  he  has  ascended  for  my  sake  and 
thy  sake,  and  now  appears  in  the  presence  of  God,  makes  intercession  for 
us,  sends  us  the  Holy  Spirit,  and  will  at  length  take  us  to  himself,  that  we 
may  be  with  him  where  he  is,  and  reign  with  him  in  glory. 


NINETEENTH  LORD'S  DAY. 

Question  50.     Why  is  it  added, "  and  sitteth  at  the  right  hand  of  God?" 

Answer.    Because  Christ  is  ascended  into  heaven  for  this  end,  that  he  might  there 
appear  as  head  of  his  church,  by  whom  the  Father  governs  all  things. 

EXPOSITION. 

To  ascend  into  heaven,  and  to  sit  at  the  right  hand  of  God,  are  not  the 
same ;  because  the  one  may  be  without  the  other.     This  Article,  which 


254 

refers  to  Christ's  sitting  at  the  right  hand  of  God,  differs  from  his  ascension 
into  heaven  in  the  three  following  particulars :  1.  The  end  of  the  former 
article  is  expressed  in  this ;  because  it  was  for  this  reason  that  Christ  ascen- 
ded into  heaven,  that  he  might  sit  at  the  right  hand  of  God.  2.  Christ 
sits  forever  at  the  right  hand  of  the  Father ;  but  he  ascended  only  once  into 
heaven.  3.  The  angels  ascend,  and  we  shall  also  ascend  into  heaven ;  but 
neither  they  nor  we  shall  sit  at  the  right  hand  of  the  Father.  "  To  which 
of  the  angels  said  he  at  any  time.  Sit  on  my  right  hand,  until  I  make  thine 
enemies  thy  foot-stool."  (Heb.  1 :  13.)  Much  less  has  God  said  this  of 
any  man,  Christ  only  excepted. 

Concerning  this  sitting  at  the  right  hand  of  God,  we  must  consider  more 
particularly : 

I.  What  the  right  hand  of  G-od  signifies  in  the  Scriptures : 

II.  What  it  is  to  sit  at  the  right  hand  of  God  : 

HI.  Whether  Christ  has  alway  sat  at  Grod^s  right  hand: 

VI.  What  the  fruits  of  his  sitting  at  the  right  hand  of  the  Father  are, 

I.    What  the  right  hand  of  God  signifies  in  the  Scriptures. 

The  right  hand,  and  other  members  of  our  body,  are  attributed  to  God 
in  an  improper  sense.  As  used  in  the  Scriptures,  the  phrase,  right  hand 
of  God  signifies  two  things.  First,  the  supreme  power  and  virtue,  or  om- 
nipotence of  God.  "  Him  hath  God  exalted  with  his  right  hand,  to  be  a 
Prince  and  a  Saviour."  "  The  right  hand  of  the  Lord  doeth  valiantly." 
"  Thy  right  hand,  0  Lord,  hath  dashed  in  pieces  the  enemy."  (Acts  5 : 
31.  Ps.  118  ;  16.  Ex.  15  :  6.)  And  secondly,  supreme  dignity  and  glory, 
or  majesty.  It  is  in  this  second  sense  that  we  are  to  understand  it  as  here 
used. 

II.    What  it  is  to  sit  at  the  right  hand  of  God. 

To  sit  at  the  right  hand  of  God  is  to  be  a  person  equal  with  God  in 
power  and  glory,  by  whom  the  Father  works  immediately,  and  governs  all 
things.  According  to  the  definition  which  is  commonly  given  to  this  phrase, 
it  means  to  reign  in  equal  power  and  glory  with  the  Father.  This  is  true 
of  Christ ;  for  he  does  all  things  in  the  same  manner  as  the  Father  does, 
and  is  endowed  with  equal  power  with  the  Father,  which  he  also  exercises. 
But  the  Son  has  always  reigned  in  this  manner.  The  same  may  also 
be  said  of  the  Holy  Ghost,  who  is  nevertheless  not  said  in  the  Scriptures 
to  sit  at  the  right  hand  of  God,  and  does  not  sit  there  ;  because  the  Father 
does  not  govern  all  things,  and  especially  the  church,  by  the  Holy  Ghost ; 
but  by  the  Son.  Hence  this  commonly  received  definition  is  not  sufficient 
and  complete.  Others  confound  his  sitting  with  his  ascension,  and  say  that 
they  express  the  same  thing.  But  we  have  already  specified  certain  par- 
ticulars in  which  they  differ ;  and  it  is  absurd  to  suppose  that  there  would 
be  such  a  repetition  of  the  same  thing  in  a  creed  so  brief  and  condensed. 

The  phrase,  sitteth  at  the  right  hand  of  God,  is  borrowed  from  the  cus- 
tom of  kings  and  monarchs,  who  place  those  whom  they  wish  to  honor  at 
their  right  hand,  and  have  their  own  assessors,  to  whom  they  entrust  certain 
departments  of  the  government.    It  is  in  this  way  that  Christ  is  said  to  sit 


L 


255 

at  the  right  hand  of  the  Father,  because  the  Father  will  govern  and  rule 
immediately  all  things,  both  in  heaven  and  eartli,  by  him.  This  sitting, 
therefore,  is  the  supreme  dignity  and  glory  which  the  Father  gave  to  Christ 
after  his  ascension,  or  it  is  the  highest  exaltation  of  the  mediator,  in  his 
kingdom  and  priesthood.  It  is  peculiar  to  Christ ;  because  he  alone  is  that 
almighty  person  and  mediator  through  whom  the  Father  immediately  gov- 
erns all  things,  and  especially  his  church,  which  he  defends  against  all  her 
enemies.  This  glory  and  sitting  of  Christ  at  the  right  hand  of  the  Father 
consists  in  these  four  things : 

1.  In  the  perfection  of  his  divine  nature,  or  in  the  equality  of  the  Word 
with  the  Father,  which  he  did  not  then  receive,  but  always  had.  This  his 
Divinity,  although  it  was  hid,  as  it  were,  and  unobserved  during  the  whole 
of  the  time  of  his  humihation,  afterwards  revealed  itself  with  power  and 
majesty. 

2.  In  the  perfection  and  exaltation  of  the  human  nature  of  Christy 
which  excellency  consists,  first,  in  the  personal  union  of  the  human  nature 
with  the  Word.  "  In  him  dwelleth  all  the  fulness  of  the  Godhead  bodily." 
(Col.  2 :  9.)  And,  secondly,  in  the  excellency  of  gifts,  such  as  wisdom, 
power,  glory,  majesty,  and  others  which  are  far  greater  and  more  in  num- 
ber than  those  which  either  the  angels  or  men  have  received  ;  and  by  which 
he  also  greatly  excels  all  creatures  in  heaven  or  on  earth.  "  Of  his  ful- 
ness have  all  we  received,  and  grace  for  grace."  "  For  God  giveth  not  the 
Spirit  by  measure  unto  him."     (John  1 :  16  ;  3  :  34.) 

3.  In  the  perfection  and  excellence  of  the  office  of  mediator,  which  is 
prophetical,  priestly  and  regal,  which  Christ  now,  as  the  glorified  head  of 
his  church,  gloriously  executes  in  heaven  in  his  human  nature.  For  now 
he  intercedes  in  glory,  grants  the  Holy  Spirit,  and  gloriously  preserves  and 
defends  his  church.  This  excellency  of  Christ's  office  is  his  exaltation  itself 
in  his  kingdom  and  priesthood,  which  is  the  same  as  to  say,  that  it  is  the 
laying  aside  the  infirmity  of  his  human  nature,  and  the  consummation  of 
that  glory  which  was  due  him,  as  well  by  reason  of  his  office  as  prophet, 
priest  and  king,  as  by  that  of  his  person,  as  God.  "  All  power  is  given 
unto  me  in  heaven  and  on  earth."     (Matt.  28 :  18.) 

4.  In  the  perfection  of  honor,  reverence  and  worship,  which  angels  and 
men  ascribe  and  give  unto  Christ  equally  with  the  Father ;  because  he  is 
acknowledged,  adored  and  magnified  by  all  as  the  Lord  and  Head  of  all. 
"  Let  all  the  angels  of  God  worship  him."  *'  To  which  of  the  angels  said 
he.  Sit  on  my  right  hand  ?"  "  God  hath  given  him  a  name  which  is  above 
every  name,  that  at  the  name  of  Jesus  every  knee  should  bow,"  &c.  (Ps. 
9  :  7.  Heb.  1 :  6,  13.  Phil.  2  :  9.)  This  name,  of  which  the  Apostle  here 
speaks,  consists  in  the  excellency  of  the  person  and  office  of  Christ,  and  is 
a  declaration  of  both  by  his  visible  majesty,  that  all  may  acknowledge  and 
be  constrained  to  confess  that  he  is  that  king  by  whom  God  governs  all 
things.  It  was  thus  that  Stephen  saw  him  standing  on  the  right  hand  of 
God,  crowned  with  visible  majesty  and  glory,  and  adored  him.  Christ  had, 
mdeed,  even  before  this  his  exaltation  at  the  right  hand  of  the  Father,  cer- 
tain parts  of  the  excellency  of  his  person  and  office,  but  now  he  attained 
the  consummation  of  his  glory. 

From  what  has  now  been  said,  we  may  give  a  more  complete  definition 
of  Christ's  sitting  at  the  right  hand  of  the  Father.  It  is  to  have  the  same 
and  equal  power  with  the  Father :  to  excel  all  the  angels  and  men  in  his 


256  Christ's  sitting  at  the  right  hand  of  god. 

human  nature,  both  in  the  number  and  excellency  of  the  gifts  which  were 
conferred  upon  him,  and  also  in  visible  glory  and  majesty :  to  declare  him- 
self Lord  of  angels  and  men,  and  so  of  all  things  which  are  created :  to 
rule  immediately,  in  the  name  of  the  Father,  his  kingdom  in  heaven,  and 
the  whole  world,  and  especially  to  govern  the  church  in  the  same  manner 
by  his  power :  and,  finally,  to  be  acknowledged  and  praised  by  every  one 
as  Lord  and  Head  of  all.  But  how  and  in  what  respects  Christ  is  said  to 
be  our  Head,  has  already  been  explained  in  the  exposition  of  the  thirty- 
second  Question  of  the  Catechism. 

The  honor,  therefore,  which  attaches  itself  to  this  sitting  at  the  right 
hand  of  God  does  not  belong  to  the  Father,  nor  the  Holy  Ghost,  but  is  pe- 
culiar to  Christ  alone,  and  is,  indeed,  the  highest  degree  or  consummation 
of  the  honor  which  the  Son  obtained,  and  that  in  respect  to  both  natures, 
but  in  a  manner  peculiar  to  each.  In  respect  to  his  human  nature  it  is  a 
real  communication  of  heavenly  gifts,  or  perfect  glory,  which  the  humanity 
of  Christ  had  not  before  his  ascension.  But,  in  relation  to  his  divine  na- 
ture, this  sitting  at  the  right  hand  of  God  does  not  include  any  change  of 
his  Divinity ;  but  is  merely  the  laying  aside  his  humiliation,  and  the  mani- 
festation of  that  glory  which  he  had  with  the  Father  before  the  foundation 
of  the  world,  but  which  he  had  concealed  during  the  time  of  his  humiha- 
tion ;  and  the  right  and  title  to  the  free  and  full  possession  of  that  which 
his  Godhead  had  laid  aside,  as  it  were,  in  assuming  our  nature.  For  as  the 
Godhead  humbled  itself,  so  it  was  again  placed  at  the  right  hand  of  the 
Father,  that  is  to  say,  it  was  gloriously  manifested  in  the  flesh.  "  And 
now,  0  Father,  glorify  thou  me  with  thine  own  self,  with  the  glory  which 
I  had  with  thee  before  the  world  was.''     (John  17  :  5.) 

This  exposition  which  we  have  now  given  of  this  Article  of  the  Creed, 
overthrows  many  objections  which  have  been  brought  forward  in  relation  to 
this  subject,  of  which  we  may  mention  the  following : 

Obj.  1.  The  Holy  Ghost  is  also  equal  with  the  Father.  Therefore,  we 
may  correctly  say  that  he  also  sits  at  the  right  hand  of  the  Father. 
Ans.  We  deny  the  conclusion  which  is  here  drawn,  because  the  argument 
is  based  upon  an  incorrect  definition ;  for  although  the  Holy  Ghost,  as  well 
as  the  Father,  be  God,  Lord  and  Ruler  of  the  church,  yet  it  does  not 
belong  to  him  to  sit  at  the  right  hand  of  the  Father,  but  to  Christ  alone, 
because  he  assumed  human  nature,  humbled  himself,  died,  rose  again,  as- 
cended into  heaven  and  is  mediator.  Again,  the  Father  works  immediately 
through  Christ  alone,  but  mediately  through  the  Holy  Ghost ;  for  the  same 
order  which  exists  in  relation  to  the  persons  of  the  Godhead,  must  be  pre- 
served in  their  operation.  The  Father  does  not  work  by,  but  of  himself, 
because  he  is  of  none.  The  Son  works  by,  and  not  of  himself,  because  he 
is  begotten  of  the  Father.  The  Holy  Ghost  works  by  himself,  but  from 
the  Father  and  the  Son,  from  whom  he  proceeded.  Therefore,  the  Father 
works  immediately  by  the  Son,  because  he  is  before  the  Holy  Ghost,  not 
however  in  time,  but  only  in  the  order  of  existence,  or  of  working ;  whilst 
he  works  mediately  by  the  Holy  Ghost.  It  is  for  this  reason  that  the  Son, 
who  is  mediator,  is  correctly  said  to  sit  at  the  right  hand  of  the  Father. 

Obj.  2.  Christ  was  always,  even  before  his  ascension,  the  glorious 
Head  and  King  of  the  church.  Therefore  his  sitting  at  the  right  hand  of 
the  Father  was  before  his  ascension  into  heaven.  Ans.  We  have  here,  as 
in  the  former  objection,  an  incomplete  definition,  from  which  the  argument 


Christ's  sitting  at  the  right  hand  of  god.  257 

is  deduced.  Christ  was,  indeed,  always  glorious,  but  was  not  always 
exalted  in  the  office  of  mediator,  which  is  to  say,  in  his  kingdom  and  priest- 
hood. The  consummation  of  his  glory,  which  consists  in  the  administration 
of  liis  kingdom,  and  priesthood  in  heaven,  commenced  with  liis  exaltation 
at  the  right  hand  of  the  Father. 

Obj.  8.  But  Christ  says,  "  To  him  that  overcometh  will  I  grant  to  sit 
with  me  in  my  throne,"  &c.  Therefore  we  shall  also  sit  at  the  right  hand 
of  God.     Ans.     We  shall  sit  with  Christ  by  a  participation  in  his  glory. 

We  admit  also  that  the  throne  of  the  Father  and  the  Son  is  the  same. 
Upon  this  throne  many  sit ;  some  in  higher,  others  in  lower  places ; 
but  not  in  the  same  dignity.  Many  counsellors  may  sit  near  the  king ; 
but  the  chancellor  alone  sits  at  his  right  hand.  Christ  will  not  give  to 
another  the  supreme  dignity  and  glory  given  him  of  the  Father. 

III.    Has  Christ  always  sat  at  the  right  hand  of  God? 

The  curiosity  of  man,  which  is  disposed  to  pry  into  every  thing,  makes 
it  necessary  for  us  to  say  something  in  relation  to  this  question.  In  speak- 
ing upon  it,  however,  we  must  distinguish  as  to  the  natures  of  Christ,  and 
then  as  to  time. 

First,  Christ  has  ahvays  sat  at  the  right  hand  of  the  Father  as  it  respects 
his  Godhead,  if  we  understand  this  phrase  to  mean  that  he  reigns  in  equal 
power  with  the  Father,  and  that  he  is  endowed  with  equal  honor  and  glory ; 
for  his  divine  nature  was  from  everlasting  equal  to  the  Father  in  honor 
and  power.  The  same  thing  is  true  if  we  understand  the  phrase,  to  sit  at  the 
right  hand  of  God  to  signify  that  Christ  is  the  Head  of  the  church  ;  for 
the  Son  was  always  that  person  by  whom  the  Father  governed  all  things 
from  the  beginning,  as  he  also  created  all  things  by  him.  In  this  sense 
Christ  was  placed  at  the  right  hand  of  the  Father  by  his  eternal  genera- 
tion. Secondly,  Christ  was  always  at  the  right  hand  of  God  according  to 
his  Divinity,  by  virtue  of  his  appointment  to  the  office  of  mediator  which 
was  made  from  everlasting.  This  appointment  had  respect  even  to  his 
divine  nature  from  the  beginning.  Thirdly,  the  same  may  be  said  of  the 
Godhead  of  Christ,  from  the  fact  that  he  commenced  to  execute,  and  has 
executed  the  office  of  mediator  from  the  very  beginning  of  the  world. 

But  Christ,  according  to  his  Divinity,  was  placed  at  the  right  hand  of 
the  Father  after  his  ascension  into  heaven,  in  as  far  as  his  Godhead  then 
began  to  manifest  itself  gloriously  in  his  human  natui-e  in  which  it  had  con- 
cealed itself,  so  to  speak,  during  the  time  of  his  humiliation.  For  when 
Christ  lived  on  earth  his  Godhead  had  also  humbled  itself,  not,  indeed,  by 
becoming  weaker,  but  only  by  veiling  and  not  openly  manifesting  itself. 
Christ  was,  therefore,  also  as  to  his  divine  nature,  -placed  at  the  right  hand 
of  the  Father  in  this  sense,  that  he  then  laid  down  that  humility  which  he 
had  taken  upon  himself  for  our  sakes,  and  made  an  open  declaration  of  that 
glory  which  he  had  with  the  Father  before  the  foundation  of  the  world,  but 
which  he  had  concealed  during  the  time  of  his  humiliation ;  he  was  ex- 
alted, we  say,  by  manifesting,  and  not  by  adding  any  thing  to  his  Godhead 
which  it  did  not  before  possess,  nor  by  making  it  more  powerful  or  glorious, 
nor  by  declaring  it  before  God,  but  before  men,  and  by  fully  and  freely 
claiming  his  own  right,  which  his  Di\inity  had,  as  it  were,  given  up  in 
assuming  our  nature.  Hence  he  says.  "  And  now.  0  Father,  glorify  thou 
17 


258 

me  with  thine  own  self,  with  the  glory  which  I  had  with  thee  before  the 
world  was."  (John  17  :  5.)  This  glory  of  which  Christ  here  speaks,  he 
had  not  with  men.  He  therefore  prays,  that  as  he  always  had  this  with  the 
Father,  so  he  might  also  manifest  it  unto  men.  This,  however,  is  not  to 
be  understood  in  such  a  sense  as  though  the  Word  underwent  any  change 
as  to  his  Divinity,  but  only  in  the  sense  in  which  we  have  already  explained  it. 

In  reference,  however,  to  his  humanity,  Christ  was  then  according  to 
this,  first  placed  at  the  right  hand  of  the  Father,  when  he  ascended  into 
heaven.  It  was  at  this  time  that  he  obtained  his  glorification,  when  he 
received  that  which  he  had  not  before.  "  Ought  not  Christ  to  have  sufiered 
these  things,  and  to  enter  into  his  glory."     (Luke  24 :  26.) 

Obj.  1.  He  who  sits  at  the  right  hand  of  God  is  everywhere.  Christ 
sits  at  the  right  hand  of  God.  Therefore  he  is  everywhere.  Ans.  This 
may  be  granted  in  respect  to  the  person  of  Christ,  by  the  communication  of 
properties.  But  if  any  one  infers  the  same  thing  also  in  regard  to  his  hu- 
manity, there  will  be  more  in  the  conclusion  than  in  the  premises. 

Obj.  2.  The  right  hand  of  God  is  everywhere.  The  human  nature  of 
Christ  is  at  the  right  hand  of  God.  Therefore  it  is  everywhere.  Ans. 
We  deny  the  conclusion  which  is  here  drawn ;  because  there  are  four 
terms  in  tliis  syllogism.  The  right  hand  of  God,  and  to  sit  at  his  right 
hand  are  not  the  same.  The  minor  proposition  should  be  thus  expressed : 
The  human  nature  of  Christ  is  the  right  hand  of  God.  But  if  thus  ex- 
pressed it  is  not  true.  Again,  the  major  proposition  is  not  absolutely  true ; 
for  a  part  of  Christ's  sitting  at  the  right  hand  of  God,  is  that  visible  glory 
and  majesty  with  which  his  human  nature  is  adorned,  and  with  which  Ste- 
phen saw  him  crowned  in  heaven.  This  is  not  everywhere,  but  only  in 
that  place  where  his  body  is. 

Obj.  3.  Christ  ascended  above  all  heavens  that  he  might  fill  all  things, 
that  is,  with  the  presence  of  his  humanity.  Ans.  This  is  a  false  interpre- 
tation of  the  words  of  the  Apostle,  Eph.  4 :  10.  He  ascended  that  he 
might  fill  all  things  with  his  gifts  and  graces,  but  not  with  his  flesh,  skin 
and  bones,  which  would,  indeed,  be  monstrous  and  unreasonable,  and  ^ve 
the  devil  occasion  to  bring  the  glory  of  God  in  derision. 

Obj.  4.  That  nature  which  is  endowed  with  omnipotence  is  everywhere. 
The  humanity  of  Christ  is  endowed  with  omnipotence.  Therefore  it  is 
everywhere.  Ans.  That  nature  is,  indeed,  everywhere  which  is  endowed 
with  omnipotence,  by  a  real  transfusion  or  communication  of  properties,  but 
not  that  which  is  endowed  with  it  by  a  personal  union.  There  are,  how- 
ever, many  things  conferred  upon  the  humanity  of  Christ  by  real  transfu- 
sion, viz,  other  qualities  than  those  which  he  had  in  his  humiliation  and 
upon  the  cross.  For  there  were  far  more  and  greater  gifts  conferred  upon 
his  human  nature  after  his  ascension,  than  were  conferred  either  upon 
angels  or  men.  In  respect  to  this  bestowment  of  these  gifts  Christ,  accord- 
ing to  his  humanity,  was  placed  at  the  right  hand  of  God :  but  according  to 
his  Divinity,  he  is  said  to  be  placed  at  the  right  hand  of  the  Father,  in  as 
far  as  this  was  glorified,  and  in  as  far  as  he,  being  taken  up  into  heaven, 
manifested  the  same  in  his  flesh,  and  has  obtained  the  perfection  of  glory, 
and  the  highest  degi'ee  of  glorification  in  the  manner  already  explained. 


chiiist's  coming  to  judgment.  259 

Question  51.     What  profit  is  this  glory  of  Christ,  our  head,  unto  us  ? 

Ansircr.  First,  that  by  his  Holy  Spirit  ho  pourctli  heavenly  graces  upon  us,  his 
members  ;  and  then,  that  by  his  power,  he  defends  and  preserves  us  against  all  his 
enemies. 

EXPOSITION. 
IV.      WUAT  ARE  THE  FRUITS  OF  ChRIST's  SITTING  AT  THE  RIGHT  HAND  OF 

THE  Father? 

The  fruits  of  his  sitting  at  the  right  hand  of  the  Father  comprehend  all 
the  benefits  of  the  kingdom  and  priesthood  of  Christ  glorified.  They  are 
such  as  the  following:  1.  Intercession  for  us.  2.  The  gathering,  govern- 
ing and  preservation  of  the  church  by  his  word  and  Spirit.  3.  The  de- 
fence of  the  chm-ch  against  all  her  enemies.  4.  The  rejection  and  destruc- 
tion of  the  enemies  of  the  church.  5.  The  glorification  of  the  church, 
and  the  removal  of  all  the  infirmities  to  which  it  is  here  subject.  These  fruits 
of  Clu-ist's  sittmg  at  the  right  hand  of  God,  naturally  grow  out  of  the  office 
which  he  sustains.  The  benefits  of  the  kingdom  of  Christ  glorified  are, 
that  he  rules  us  through  the  ministry  of  his  word  and  Spirit,  that  he  pre- 
serves his  ministry,  gives  his  church  resting  places,  makes  his  word  effectual 
in  the  conversion  of  the  elect,  raises  them  up  at  length  from  the  dead,  de- 
livers them  from  all  their  infirmities,  glorifies  them,  wipes  all  tears  from 
their  eyes,  places  them  upon  his  throne,  and  makes  them  kings  and  priests 
unto  his  Father.  The  fruit  of  the  priesthood  of  Christ  glorified  is,  that  he 
appears  and  intercedes  prevaiHngly  for  us  in  heaven,  so  that  the  Father 
does  not  refuse  us  any  thing  on  account  of  the  virtue  and  force  of  his  inter- 
cession. It  is  in  view  of  this,  that  we  obtain  this  precious  comfort,  that 
since  he  who  is  our  king,  our  head,  our  flesh  and  brother,  sits  at  the  right  hand 
of  the  Father ;  therefore  he  wiU  grant  unto  us  liis  members  every  good.  He 
wiU  grant  imto  us  the  Holy  Spirit,  so  that  we  shall  be  quickened  and  glo- 
rified :  he  will  bestow  upon  us  celestial  gifts,  such  as  a  true  knowledge  of 
God,  faith,  repentance,  and  every  christian  virtue,  and  he  will  accomplish  all 
this  for  us,  as  well  on  account  of  the  brotherly  love  which  he  cherishes  tow^ards 
us,  as  from  the  office  which  he  sustains  as  our  head.  And,  because  we  have 
such  a  High  Priest,  who  is  set  down  at  the  right  hand  of  the  Father,  there 
is  no  reason  why  we  should  doubt  in  regard  to  our  salvation,  for  he  will 
preserve  it  safely  for  us,  and  at  length  bestow  it  upon  us.  "  Neither  shall 
any  man  pluck  them  out  of  my  hands."  "  I  will  that  they  also  whom  thou 
hast  given  me,  be  with  me  where  I  am."     (John  10:  28  ;  17  :  24.) 

What  now  is  the  application  which  it  becomes  us  to  make  of  this  article 
relating  to  Christ's  sitting  at  the  right  hand  of  the  Father  ?  It  is  this  :  I 
believe  that  Christ,  possessed  of  supreme  and  divine  majesty,  intercedes 
for  me  and  all  the  elect,  and  that  he  applies  to  us  his  sacrifice,  that  the 
Father,  by  and  for  his  sake,  may  bestow  upon  me  eternal  Hfe ;  and  that  he 
may  also  rule  and  defend  me  in  this  hfe,  agamst  the  devil  and  all  dangers, 
and  that  he  will  at  length  glorify  and  grant  me  eternal  life. 


Question  52.     What  comfort  is  it  to  thee,  that  "  Christ  shall  come  again 
to  judge  the  quick  and  the  dead  ?" 


260  CHRIST'S   COMING   TO   JUDGMENT. 

Answer.  That  in  all  my  sorrows  and  persecutions,  with  uplifted  head,  I  look  for 
the  very  same  person  who  before  offered  himself,  for  my  sake,  to  the  tribunal  of  God, 
and  hath  removed  all  curse  from  me,  to  come  as  judge  from  heaven  ;  who  shall  cast 
all  his  and  my  enemies  into  everlasting  condemnation,  but  shall  translate  me,  with 
all  his  chosen  ones,  to  himself,  into  heavenly  joys  and  glory. 

EXPOSITION. 

The  second  coming  of  Christ,  the  end  of  the  world  and  the  last  judg 
ment,  although  thej  differ  somewhat  from  each  other,  are,  nevertheless,  all 
comprehended  in  this  Article.  We  shall  treat  of  them  in  common,  in  as 
much  as  they  are  closely  linked  together ;  yet  in  such  a  manner  as  to  give 
special  attention  to  the  final  judgment ;  because  it  would  be  of  little  ac- 
count for  us  to  think  and  speak  of  the  second  coming  of  Christ,  if  we  did 
not,  at  the  same  time,  consider  the  end  for  which  he  will  come. 

The  subjects  which  specially  claim  our  attentton  in  connection  with  the 
final  judgment,  are  the  following : 

I.  Whether  there  he  a  future  judgment : 

II.  What  it  is  : 

m.  Who  the  judge  will  be  : 

IV.  Whence  and  ivhither  he  will  come : 

V.  The  manner  in  ivhich  he  ivill  come  : 

VI.  The  subjects  of  this  judgment : 

Vn.  What  the  character  of  the  sentence,  and  the  execution  of  this 
judgment  will  be : 

VIII.  The  objects  of  this  judgment : 

IX.  When  it  tvill  talce  flace : 

X.  The  reasons  why  loe  should  expect  it : 

XI.  The  reasoyis  why  God  has  left  the  time  of  it  uncertain : 

Xn.  Why  it  is  deferred :  and, 

XIII.  Whether  it  may  be  desired  and  looked  for. 

I.    Will  there  be  a  future  judgment  ? 

This  question  is  necessary.  The  Scriptures  have  also  foretold  that  there 
shall  come,  in  the  last  days,  scoffers,  who  will  regard  this  article  as  nothing 
more  than  a  fable  :  "  Saying,  Where  is  the  promise  of  his  coming  ?  For 
since  the  fathers  fell  asleep,  all  things  continue  as  they  were  from  the  be- 
ginning of  the  creation,"  &c.  (2  Pet.  3  :  4.)  It  is  true,  indeed,  that  phi- 
losophy cannot  fully  and  clearly  estabhsh  the  doctrine  of  the  final  judgment: 
nor  does  it,  on  the  other  hand,  contain  anything  that  would  conflict  with  it. 
The  whole  certainty  of  this  doctrine  depends  upon  the  teachings  of  the 
church  and  the  oracles  of  God.  And,  although  the  philosopher,  having  a 
faint  glimmering  of  light,  might  perhaps  say,  and  reason  might  also  decide  in 
the  same  way,  that  it  ought  to  be  well  with  the  good  and  ill  with  the  wicked, 
and  that  it  is  not  probable  that  man  was  created  merely  to  be  subjected  to 
the  evils  and  miseries  of  this  life  ;  yet  man,  having  lost  the  knowledge  of  the 
righteousness,  goodness  and  truth  of  God,  could  not,  when  left  to  himself,  con- 
clude with  any  great  certainty  whether  there  will  be  any  future  judgment, 
or  when  it  will  be  ;  much  less  the  circumstance  with  which  it  will  be  atten- 
ded.    Hence  we  are  forced  to  rest  the  truth  of  this  doctrine  chiefly  upon 


Christ's  coming  to  judgment.  261 

the  testimony  of  the  Scriptures.  The  arguments  which  philosophy  adduces 
are,  indeed,  forcible  in  themselves ;  but  they  cannot  be  explained  or  drawn 
out  with  any  clearness,  unless  they  are  taken  in  comiection  with  theology, 
so  that  their  force  is  only  felt  by  those  who  enjoy  the  advantages  of  a  su- 
pernatural revelation.  The  proofs  which  theology,  or  the  doctrine  of  the 
gospel,  furnishes  are  such  as  these : 

1.  The  declarations  of  Scripture,  from  the  Old  and  New  Testaments, 
touching  this  subject  clearly  and  explicitly  teach  the  doctrine  of  a  future 
judgment.  The  testimony  of  Daniel  is  here  in  point :  "  I  saw  in  the  night  vis- 
ions, and  behold,  one  like  the  Son  of  man  came  with  the  clouds  of  heaven, 
and  came  to  the  Ancient  of  days,  and  they  brought  him  near  before  him. 
And  there  was  given  him  dominion,  and  glory,  and  a  kingdom,  that  all  peo- 
ple, nations  and  languages  should  serve  him :  his  dominion  is  an  everlasting 
dominion,  which  shall  not  pass  away,  and  his  kingdom  that  wliich  shall  not 
be  destroyed."  And  a  few  verses  before  he  says  :  ''  The  Ancient  of  days 
did  sit,  whose  garment  was  white  as  snow,  and  the  haii-  of  his  head  like 
the  pure  wool :  his  throne  was  like  the  fiery  flame,  and  his  wheels  as  burn- 
ing fire.  A  fiery  stream  issued  and  came  forth  from  before  him :  thousand 
thousands  ministered  unto  him,  and  ten  thousand  times  ten  thousand  stood 
before  him :  the  judgment  was  set  and  the  books  were  opened.  The  beast 
was  slain,  and  the  body  destroyed  and  given  to  the  burning  flame."  (Dan. 
7*13,14,9,  10.)  So  also  the  prophecy  of  Enoch,  quoted  by  the  Apostle 
Jude,  bears  similar  testimony :  "  Behold  the  Lord  cometh  with  ten  thou- 
sand of  his  saints,  to  execute  judgment  upon  all,  and  to  convince  all  that 
are  ungodly  among  them  of  all  their  ungodly  deeds,  which  they  have  un- 
godly committed,  and  of  all  their  hard  speeches  which  ungodly  sinners  have 
spoken  against  him."  (Jude  14,  15.)  The  discourses  of  Christ  are 
equally  explicit  upon  this  point,  especially  the  24th  and  25th  chapters  of 
Matthew.  The  same  may  also  be  said  of  the  writings  of  the  Apostles. 
"  He  hath  appointed  a  day,  in  the  which  he  will  judge  the  world  in  righte- 
ousness by  that  man  whom  he  hath  ordained,  whereof  he  hath  given  assu- 
rance in  that  he  raised  him  from  the  dead."  "  The  Lord  himself  shall  de- 
scend from  heaven,  with  a  shout,  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God ;  and  the  dead  in  Chiist  shall  rise  first ;  then  we  which 
are  alive,  and  remain,  shall  be  caught  up  together  with  them  in  the  clouds 
to  meet  the  Lord  in  the  air."  "  It  is  appointed  unto  men  once  to  die  ;  but 
after  this  the  judgment."  "  I  saw  a  gi*eat  white  throne,  and  him  that  sat 
on  it,  from  whose  face  the  earth  and  the  heavens  fled  away :  and  I  saw  the 
dead,  small  and  great,  stand  before  God ;  and  the  books  were  opened,  and 
another  book  was  opened,  which  is  the  book  of  life ;  and  the  dead  were 
judged  out  of  those  things  which  were  written  in  the  books,  according  to 
their  works."  (Acts  17:  31.  1  Thes.  4:  16.  Heb.  9:  37.  Rev.  20:  11, 
12.)  Nor  does  the  certainty  of  a  future  judgment  merely  appear  from 
these  and  similar  explicit  declarations  of  God's  word ;  but  it  is  also  eiident 
from  other  portions  of  Scripture,  from  which  we  may  deduce  these  proper 
and  just  conclusions : 

2.  Frojn  the  decree  of  G-od,  by  which  he  ordained,  and  determined  with 
Inmself,  from  everlasting  to  raise  the  dead.  This  purpose  can  never  be 
altered  as  God  is  unchangeable.  A  copy,  or  transcripts  of  this  decree, 
maybe  found  in  the  thirty  seventh  chap,  of  Ez.,  whilst  Enoch,  Elijah  and 
Clmst,  are  examples  of  it. 


262  Christ's  cominq  to  judgment. 

3.  From  the  omnipotence  of  God,  by  which  he  is  able  to  accomplish 
things  which  are  impossible  in  the  judgment  of  reason.  Christ  uses  this 
argument  in  refuting  the  Sadducees.  "Ye  do  err  not  knowing  the  Scrip- 
tures, nor  the  power  of  God."     (Matt.  22  :  29.) 

4.  From  the  justice  of  Gfod,  which  demands  that  it  be  well  with  the 
good,  and  ill  with  the  wicked,  and  that  perfectly.  But  this  does  not  come 
to  pass  in  this  life.  There  must,  therefore,  be  another  Hfe  in  which  God 
will  render  full  justice  to  every  one.  It  is  in  this  way  that  Paul  comforts 
himself,  and  all  the  godly  under  the  trials  to  which  we  are  exposed.  "  See- 
ing it  is  a  righteous  thing  with  God  to  recompence  tribulation  to  them  that 
trouble  you  ;  and  to  you  who  are  troubled  rest  with  us, .  when  the  Lord 
Jesus  shall  be  revealed  from  heaven  with  his  mighty  angels."  "  Son,  re- 
member that  thou,  in  thy  life-time  receivedst  thy  good  things,  and  likewise 
Lazarus  evil  things,  but  now  he  is  comforted,  and  thou  art  tormented." 
(2  Thes.  1 :  6.     Luke  16  :  25.) 

5.  From  the  end  for  ivhich  Grod  created  the  human  race.  The  purpose 
of  God  is  never  thwarted  ;  he  always  obtains  his  end.  He  created  man  for 
this  purpose,  that  he  might  be  the  temple  in  which  he  would  dwell,  and 
that  he  might  communicate  joy  and  blessedness  to  man.  But  this  does  not 
take  place  here  in  this  life,  neither  can  it  here  take  place ;  and  as  God 
would  not  create  so  excellent  a  creature  as  man  for  perpetual  misery,  we 
may  infer  with  certainty  that  there  will  be  a  change.  God  is  never  disap- 
pointed in  his  purpose,  nor  will  he  permit  the  temple  of  the  Holy  Ghost  to 
be  given  over  to  perpetual  corruption.  This  happiness,  too,  is  a  part  of  the 
image  of  God  in  wliich  man  was  created ;  and  as  it  was  destroyed  by  the 
devil,  God,  who  is  greater  than  the  devil,  will  restore  it.  Therefore  it  is 
not  only  probable,  according  to  the  reasoning  of  philosophers,  but  it  is  also 
most  certain  that  man  was  not  created  to  suffer  these  evils  but  for  a  better 
end,  wliich  although  it  is  not  obtained  in  tliis  hfe  on  account  of  various  hin- 
derances,  will,  nevertheless,  certainly  be  attained  in  the  end.  The  resur- 
rection and  happiness  of  our  bodies  is  also  confirmed  by  this  argument ; 
according  to  what  Paul  says  :  "  What !  know  ye  not  that  your  body  is  the 
temple  of  the  Holy  Ghost  Avhich  is  in  you."     (1  Cor.  6  :  19.) 

6.  From  the  glory  of  God.  God  created  man  that  he  might  for  ever 
praise  and  glorify  him,  which  cannot  take  place  without  the  resui-rection 
and  the  judgment.     All  other  arguments  may  be  referred  to  these. 

II.    What  the  final  judgment  is. 

In  every  judgment  amongst  men  we  have  the  accused,  the  accuser,  the 
judge,  the  case,  the  trial,  the  law  according  to  which  a  decision  is  given, 
the  sentence  of  acquittal  or  condemnation,  and  the  execution  thereof  ac- 
cording to  the  law.  Hence  a  human  judgment,  in  general,  is  the  examina- 
tion of  a  case  by  a  regular  judge  according  to  just  laws,  and  the  passing 
and  execution  of  the  sentence  either  by  acquitting  or  punishing  the  guilty. 

From  this  it  is  easy  to  give  a  definition  of  the  final  judgment  which  God 
will  execute  through  Christ.  The  judge,  in  this  case,  will  have  no  need  of 
accusers  or  witnesses,  inasmuch  as  he  himself  will  make  the  works  of  all 
manifest,  being  himself  the  searcher  of  hearts.  There  will  then  merely  be 
the  judge,  the  guilty,  the  law,  the  sentence  and  its  execution.  The  final 
judgment  is,  therefore,  that  judgment  which  will  take  place  at  the  end  of 


ciirist's  coming  to  judgment.  868 

the  world,  when  Christ  the  judge  will  descend  in  a  visible  manner  from 
heaven  in  a  cloud  in  the  glory  and  majesty  of  his  Father  and  the  lioly  an- 
gels, when  all  men  who  have  lived  from  the  Ijcginning  of  the  world  will  l)e 
raised,  whilst  those  who  will  then  be  living  shall  be  suddenly  changed,  and 
when  all  will  stand  before  the  judgment  seat  of  Christ,  who  will  pass  sen- 
tence upon  all,  and  who  will  then  cast  the  wicked  with  the  devils  into  ever- 
lasting punishment,  but  will  receive  the  godly  to  himself,  that  they  may, 
with  him  and  the  blessed  angels,  enjoy  eternal  felicity  and  glory  in  heaven. 
"  He  shall  so  come  in  like  manner  as  ye  have  seen  him  go  into  heaven." 
(Acts  1 :  11.)  Or,  we  may  define  the  last  judgment  in  a  few  words  to  lie 
the  disclosure  of  all  hearts,  and  the  revelation  of  all  those  things  which  have 
been  done  by  men,  and  a  separation  between  the  righteous  and  the  wicked, 
which  God  will  execute  through  Christ,  who  will  pronounce  and  execute 
sentence  upon  all  according  to  the  doctrine  of  the  law  and  gospel,  which 
will  result  in  the  perfect  deliverance  of  the  church,  and  the  banishment  of 
the  wicked  and  devils  into  everlasting  punishment. 

The  holy  Scriptures  corroborate  all  the  different  parts  of  this  definition, 
as  is  evident  from  the  passages  which  we  shall  here  adduce.  1.  There 
will  be  a  disclosure  and  revelation  of  all  the  thoughts  and  actions  of  men  ; 
for  the  books  shall  be  opened,  that  the  secrets  of  the  heart  may  be  made 
manifest.  (Rev.  20 :  12.)  2.  There  will  be  a  separation  between  the 
righteous  and  the  wicked ;  for  "  the  judge  shall  separate  them  one  from 
another  as  a  shepherd  divideth  his  sheep  from  the  goats  ;  and  shall  set  the 
sheep  on  his  right  hand,  but  the  goats  on  the  left."  (Matt.  25  :  31,  33.) 
3.  This  separation  will  be  made  by  God  himself ;  and  therefore  be  most 
holy  and  righteous.  "  Is  God  mirighteous  ?  For  then  how  shall  he  judge 
the  world  ?"  (Rom.  3:6.)  It  will  be  effected  through  Christ :  because 
" the  Father  hath  committed  all  judgment  unto  the  Son."  "God  hath 
appointed  a  day  in  the  wliich  he  will  judge  the  world  by  that  man,"  &c.  (John 
6  :  22.  Acts  17:  31.)  4.  Sentence  will  also  be  pronounced  :  "Then  shall  the 
King  say  unto  them  on  liis  right  hand,  Come  ye  blessed  of  my  Father,  in- 
herit the  kingdom  prepared  for  you  from  the  foundation  of  the  world." 
To  those  on  his  left  he  shall  say,  "Depart  from  me  ye  cursed,  into  ever- 
lasting fire  prepared  for  the  de^dl  and  his  angels."  (Matt.  25  :  34,  41.) 
5.  The  execution  will  be  eternal.  "  And  these  shall  go  away  into  ever- 
lasting punishment ;  but  the  righteous  into  life  eternal."  6.  The  righteous 
and  wicked  will  be  judged  accordmg  to  the  law  and  gospel,  which  means, 
that  they  will  be  declared  righteous  or  wicked  at  the  tribunal  of  Christ. 
The  acquittal  of  the  righteous  will  be  principally  according  to  the  gospel, 
but  will  be  confirmed  by  the  law.  The  condemnation  of  the  wicked,  on  the 
other  hand,  will  be  chiefl}^  by  the  law,  and  confii-med  by  the  gospel.  Sen- 
tence will  be  passed  upon  the  wicked  according  to  their  own  merits  ;  but 
upon  the  righteous  accordmg  to  the  merits  of  Christ  applied  to  them  by 
faith,  the  truth  of  which  will  then  be  made  manifest  by  their  works  which 
shall  be  brought  to  light.  The  righteous  themselves  will  then  also  confess 
that  their  reward  is  not  of  merit,  but  of  grace  in  that  which  they  shall  be 
heard  to  say :  "  When  saw  we  thee  an  hungred,  and  fed  thee  ?  or  thirsty 
and  gave  thee  drink  ?"  (Matt.  25  :  37.)  We  are  by  natm-e  all  subject 
to  the  wrath  of  God.  Yet  we  shall  by  him  be  pronounced  blessed,  not,  in- 
deed, in  Adam,  but  ha  Chi-ist,  the  blessed  seed.  It  is  for  this  reason  that 
sentence  shall  be  passed  upon  the  righteous  according  to  the  gospel. 


264  CHRIST'S   COMING   TO   JUDGMENT. 

Obj.  But  every  one  shall  receive  according  to  his  works.  Therefore 
sentence  will  not  be  passed  according  to  the  gospel ;  but  only  according  to 
the  law.  Ans.  It  is  true,  indeed,  that  God  will  render  even  to  the  elect 
according  to  their  works,  not,  however,  because  their  works  are  meritori- 
ous, but  because  they  are  the  effects  of  faith.  They  shall,  therefore,  re- 
ceive according  to  their  works,  which  are  the  effects  of  their  faith,  that  is, 
they  shall  be  judged  according  to  their  faith,  which  is  the  same  thing  as  to 
be  judged  according  to  the  gospel.  The  judgment  now  which  Christ  will 
execute  will  be  rather  according  to  the  effects  of  faith,  than  according  to 
faith ;  because  he  will  have  it  manifest  to  all  why  he  thus  judges,  in  order 
that  the  wicked  may  not  impugn  his  righteousness  as  though  he  bestowed 
eternal  life  unjustly  upon  the  faithful.  He  will  prove  from  the  fruits  of 
their  faith,  that  it  was  a  true  faith  which  they  possessed,  and  that  they  are 
the  persons  to  whom  eternal  life  is  due  according  to  the  promise.  He  will, 
therefore,  exhibit  to  the  wicked  the  works  of  the  righteous,  and  bring  them 
forward  as  evidences  for  the  purpose  of  convincing  the  ungodly  that  they 
have  applied  unto  themselves  the  merits  of  Christ.  God  will  also  render 
to  the  faithful  according  to  their  works,  that  we  may  take  comfort  there- 
from in  this  life,  having  the  assurance  that  we  shall  be  placed  at  his  right 
hand. 

HI.    Who  will  be  the  Judge? 

The  judge  will  be  Christ,  the  same  person  who  is  the  mediator.  "  The 
Father  hath  committed  all  judgment  to  the  Son,  and  hath  given  him  authori- 
ty to  execute  judgment  also,  because  he  is  the  Son  of  man.''  (John  5  : 
22,  27.)  By  this,  however,  we  are  not  to  understand  that  the  Father  and 
the  Holy  Ghost  will  have  no  part  in  this  judgTiient,  but  it  is  committed  to 
Christ  because  he  will  appear  and  pronomice  the  sentence  m  his  human 
nature.  But  when  he  speaks,  God  will  speak  ;  when  he  judges,  God  will 
judge,  and  that  not  only  because  he  is  himself  God,  but  also  because  the 
Father  speaks  and  judges  through  him.  "  He  was  ordained  of  God  to  be 
the  Judge  of  quick  and  dead."  "  He  will  judge  the  world  in  righteous- 
ness by  that  man  whom  he  hath  ordained."  (Acts  10 :  42 ;  17  :  31.) 
Tliis  judgment,  therefore,  will  belong  to  all  the  persons  of  the  Trinity  as  it 
respects  their  consent  and  authority ;  but  to  Christ  as  it  respects  the  visi- 
ble scene,  the  announcement  and  execution  of  the  sentence ;  for  Christ 
will  in  a  visible  manner  pass  and  execute  sentence  upon  all.  The  church 
will  also  judge  by  gi^ang  its  approbation  to  the  decision  of  the  judge.  It 
is  for  this  reason  that  Christ  says  that  the  apostles  shall  be  seated  upon 
twelve  thrones,  and  that  they  shall  judge  the  twelve  tribes  of  Israel.  Yea, 
we  also  shall  approve  and  subscribe  to  the  sentence  which  Christ  will  then 


The  following  reasons  may  be  assigned  for  the  appointment  of  the  man 
Christ  as  the  judge.  1.  Because  the  judgment  of  men  will  require  a  visi- 
ble judge ;  but  God  is  invisible.  2.  Because  it  is  the  good  pleasure  of 
God  that  the  same  mediator,  who  justified  and  saved  the  chm-ch,  should 
also  glorify  it.  "  God  will  judge  the  world  by  that  man  whom  he  hath  or- 
dained." "  They  shall  see  the  Son  of  man  coming  in  the  clouds  of  heaven 
with  great  power  and  glory."  "  The  Father  hath  given  him  authority  to 
execute  judgment  also  because  he  is  the  Son  of  man."  (Acts  17  :  31.  Matt. 


ciirist's  coming  to  judgment.  266 

24 :  30.  John  5 :  27.)  3.  That  we  may  have  this  comfort,  that  this 
judge,  being  our  redeemer,  our  brother  and  our  liead,  ^s\\\  be  gracious  to 
us,  and  Avill  not  condemn  those  whom  he  has  purchased  with  his  own  blood, 
and  whom  he  has  deigned  to  constitute  his  brethren  and  members.  This 
comfort  may  be  said  to  consist,  first,  in  the  person  of  the  judge,  who  is  our 
brother  and  our  flesh.  Then  in  the  promise  of  the  judge,  who  has  declared 
for  our  consolation :  "lie  that  belie  veth  on  the  Son  hath  everlasting  life  ;*' 
"  and  shall  not  come  into  condemnation,  but  is  passed  from  death  unto  life." 
(John  3  :  3G ;  5  :  24.)  And  lastly,  in  the  end  for  which  he  will  come, 
which  is  to  deliver  his  Church,  and  to  cast  all  his  and  our  enemies  into 
everlasting  condemnation.  4.  It  is  proper  that  the  man  Christ  should  be 
the  judge  on  account  of  the  justice  of  God,  which  demands  that  those  who 
have  reproached  Christ,  and  rejected  his  benefits,  should  see  him  whom 
they  have  pierced,  and  be  the  more  confounded  by  being  compelled  to  con- 
front him  whom  they  have  so  strongly  opposed. 

Obj.  But  Christ  says  that  he  came  not  to  condemn  the  world.  How 
then  shall  he  be  the  judge  ?  Ans.  This  he  says  of  Ms  first  commg,  which 
was  not  to  judge,  but  to  save  the  world.  But  in  his  second  coming,  of 
which  we  here  speak,  he  will  be  the  judge  of  the  quick  and  dead. 

IV.    Whence,  and  whither  will  he  come? 

We  expect  Christ,  our  judge,  to  come  from  heaven  in  a  cloud.  He  will 
come  from  the  same  place  to  which  the  disciples  saw  him  ascend.  "  The 
Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty  angels." 
"  Hereafter  shall  ye  see  the  Son  of  man  sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven."  "Our  conversation  is  in  heaven; 
from  whence  also  we  look  for  the  Saviour,  the  Lord  Jesus."  (2  Thes.  1 : 
7.  Matt.  26 :  64.  Phil.  3 :  20.)  Christ,  accordmg  to  these  declarar 
tions  of  Scripture,  will  descend  in  a  cloud  from  heaven,  where  he  sits  at 
the  right  hand  of  God,  and  not  from  the  air,  the  sea,  or  the  earth.  He 
will  descend  from  heaven  in  a  visible  manner  to  this  region  of  the  air,  as 
he  ascended  into  heaven.  "  He  shall  so  come  in  hke  manner  as  ye  have 
seen  him  go  into  heaven."  (Acts  1 :  11.)  It  is  necessary  that  these 
things  should  be  explained  that  the  church  may  know  whence  to  look  for 
her  judge  and  redeemer ;  for  as  Christ  will  have  it  known  wliither  he  as- 
cended, so  he  will  also  have  it  known  whence  he  will  return,  that  we  may 
be  assured  that  he  has  not  laid  aside  the  human  nature  which  he  assumed. 

V.      Lsr  WHAT  MANNER  WILL  HE  COME  ? 

He  will  come,  first,  truly,  visibly  and  locally,  and  not  imaginarily,  or 
apparently.  He  will  descend  in  the  same  manner  in  which  he  went  up  into 
heaven,  which,  as  we  have  shown,  was  visible  and  local.  "  They  shall  see 
the  Son  of  man  coming  in  the  clouds  of  heaven."  (Matt.  24  :  30.)  They 
shall  recognize  him  to  be  God  from  his  visible  majesty.  "  They  shall  look 
upon  him  whom  they  have  pierced."  (Zech.  12  :  10.)  Secondly,  he  will 
come  arrayed  in  the  glory  of  his  Father,  and  with  di\ine  majesty,  with  all 
the  holy  angels,  with  the  voice  and  trump  of  the  archangel,  with  divine 
power  to  raise  the  dead,  to  separate  the  righteous  from  the  wicked,  to  de- 
liver the  godly,  and  to  cast  the  ungodly  into  everlasting  punishment.     "The 


266 

Son  of  man  shall  come  in  the  glory  of  his  Father,  with  his  holy  angels.'* 
(Matt.  16  :  27.)  which  means  that  he  will  come  with  such  glory  as  belongs 
to  the  true  God  alone  ;  and  glorious  in  view  of  the  retinue  of  angels  with 
which  he  will  be  attended.  Thirdly,  he  will  come  suddenly,  when  the  wick- 
ed will  not  be  looking  for  him :  "for  when  they  shall  say.  Peace,  and  safety 
then  sudden  destruction  cometh  upon  them  as  a  thief  in  the  night."  (1 
Thes.  5 :  3,  4.) 

VT.    Whom  will  he  judge  ? 

He  shall  judge  all  men,  the  Hving  as  well  as  the  dead,  the  righteous  as 
well  as  the  wicked.  He  shall  also  judge  the  bad  angels.  Men  are  called 
the  living  or  dead  in  respect  to  the  state  which  precedes  the  judgment. 
Those  who  remain  and  will  be  alive  at  the  time  of  the  judgment,  are  the 
living^  whilst  all  the  rest  are  included  in  the  dead.  At  the  time  of  the 
judgment  the  dead  shall  be  raised,  whilst  the  living  shall  be  changed,  which 
change  shall,  as  far  as  they  are  concerned,  take  the  place  of  death ;  and 
so  we  shall  all  stand  before  the  judgment  seat  of  Christ. 

Obj.  But  it  is  said,  he  that  belie veth  on  the  Son  shall  not  come  in  judg- 
ment. Therefore  all  will  not  be  judged.  Ans.  He  that  believes  on  the 
Son  of  God  shall  not  come  under  the  judgment  of  condemnation ;  but  he 
shall  come  under  that  of  acquittal.  Hence  all  shall  be  judged,  understan- 
ding the  word  judgment  in  its  larger  sense,  as  including  the  whole  scene 
of  the  judgment,  or  the  judgment  of  condemnation  and  acquittal  at  the 
same  time.  The  judgment  of  the  fallen  angels  will  consist  in  the  public 
declaration  and  aggravation  of  the  decision  already  passed  upon  them. 

VII.    What  the  process,  the  sentence,  and  execution  op  the  final 

JUDGMENT  WILL  BE. 

1.  The  dead  shall  be  raised  by  the  divine  power  and  virtue  of  Christ, 
and  by  his  human  voice  calling  them  forth.  "  All  that  are  in  the  graves 
shall  hear  his  voice,  and  shall  come  forth."  (John  5 :  28.)  The  hving 
shall  be  changed ;  their  mortal  bodies  shall  be  made  immortal.  2.  Christ 
will  gather  all,  both  the  righteous  and  the  wicked,  from  the  four  corners  of 
the  earth,  and  cause  them  to  stand  before  his  judgment  seat,  through  the 
ministry  of  the  angels.  This  he  will  do,  however,  not  from  any  necessity, 
but  with  authority ;  not  because  he  will  need  their  ministry,  but  that  he 
may  declare  himself  Lord  of  angels  and  of  all  creatures,  and  because  it 
wiU  contribute  to  his  majesty  and  glory.  3.  The  world,  the  heavens  and 
earth  shall  be  dissolved  by  fire :  there  will  be  a  change  in  the  present  state 
of  things,  but  no  annihilation.  4.  There  will  be  a  separation  between  the 
righteous  and  the  wicked,  and  a  sentence  passed  upon  each.  The  sentence 
which  will  be  passed  upon  the  wicked  will  be  principally,  as  we  have  before 
shown,  according  to  the  law,  yet  in  such  a  way  as  to  be  approved  of  by 
the  gospel ;  whilst  that  which  will  be  passed  upon  the  righteous  will  be 
chiefly  according  to  the  gospel,  yet  so  as  to  be  sanctioned  by  the  law.  The 
righteous  will,  therefore,  hear  their  sentence  out  of  the  Gospel,  according 
as  they  have  apprehended  the  merits  of  Christ  by  faith,  of  which  faith  their 
works  will  testify.  "  Come,  ye  blessed,  inherit  the  kingdom  prepared  for," 
&c.  (Matt.  25  :  34.)  The  wicked,  on  the  other  hand,  will  hear  the  ter- 
rible sentence  of  the  law :  "  Depart,  ye  accursed,  into  everlasting  fire." 


Christ's  coming  to  judgment.  267 

(Matt.  25  :  41.)  5.  There  will  then  follow  the  perfect  glorification  of  the 
righteous,  and  the  castmg  of  the  wicked  into  everlasting  torments.  Christ 
will  then  take  the  faithful  to  liimself ;  for  said  he,  "I  will  come  again, 
and  receive  you  unto  myself."  "  We  shall  be  caught  up  to  meet  the  Lord 
in  the  air,  and  so  shall  we  ever  be  with  the  Lord."  (John  14  :  3.  1  Thes. 
4  :  17.)  But  the  ungodly  shall  be  cast  away  with  devils,  and  sentenced 
to  everlasting  punishment. 

Obj.  But  it  it  said  that  the  unbelieving  are  condemned  already ;  and 
that  the  prince  of  this  world  is  judged.  Therefore  they  are  already  under 
sentence  of  condemnation  and  will  not  again  be  judged  m  the  final  judg- 
ment. Ans.  The  devils  and  unbeheving  are  already  condemned,  and  judged 
in  the  following  respects :  in  the  decree  of  God  —  in  the  word  of  God  in 
as  far  as  it  contains  a  revelation  of  his  decree  —  in  their  own  consciences, 
and  as  it  respects  the  commencement  of  their  own  condemnation.  But  in 
the  final  judgment  their  condemnation  will  be  made  public,  for  then  there 
shall  be,  1.  A  manifestation  of  the  judgment  of  God,  that  those  who  per- 
ish are  justly  punished.  2.  The  ungodly  shall  also  sufier  punishment  and 
torments  in  the  body  which  now  lies  in  the  grave.  3.  Their  pmiishment 
will  be  greatly  aggravated,  and  they  will  be  put  under  such  restraints  that 
they  shall  no  longer  be  able  to  injure  the  righteous,  or  to  despise  God  and 
cast  reproach  upon  his  church.  The  great  gulf  fixed  between  them  and 
us  will  efiectually  prevent  them  from  ever  doing  us  any  harm. 

VIII.    Why  will  there  be  a  judgment  ? 

The  chief  cause  of  this  judgment  lies  in  the  decree  of  God.  God  has 
decreed  and  declared  that  it  shall  be.  Hence  there  is  a  necessity  in  view 
of  this  decree,  that  it  should  take  place.  It  is  also  necessary  that  God 
may  obtain  the  end  for  which  he  created  man,  and  be  eternally  praised  by 
his  people  —  that  he  may  declare  his  great  goodness  and  mercy  towards  the 
faithful,  who  in  this  life  sufier  various  trials  and  afflictions ;  and  that  he 
may  manifest  his  justice  and  truth  in  the  punishment  of  the  wicked,  who 
here  flourish  and  prosper ;  for  there  is  a  necessity  that  it  should  at  length 
be  well  with  the  righteous,  and  ill  with  the  wicked  both  in  body  and  soul. 
In  a  word,  the  end  of  the  final  judgment  is,  that  God  may  cast  away  the 
wicked  and  deliver  the  church,  that  he  may  dwell  in  us  and  be  all  in  all. 

IX.    When  will  this  judgment  take  place  ? 

The  future  judgment  will  take  place  at  the  end  of  time,  or  at  the  end  of 
the  world.  The  duration  of  the  world  consists  of  three  periods ;  that  be- 
fore the  law ;  that  under  the  law ;  and  that  under  Christ.  The  period 
which  is  under  Chi-ist  is  called  the  end  of  the  world,  the  end  of  days,  the 
last  time,  and  the  last  hour,  and  comprehends  that  portion  of  the  world's 
history  included  between  the  first  and  second  coming  of  Christ.  This  pe- 
riod will  not  be  as  long  as  that  from  the  beginning  of  the  world  to  the  first 
coming  of  Christ ;  for  we  are  ui  the  last  times,  and  daily  see  the  signs 
which  were  foretold  in  relation  to  the  judgment.  ''  Little  children,  it  is  the 
last  time ;  and  as  ye  have  heard  that  antichrist  shaU  come,  even  now  are 
there  many  antichrists,  whereby  we  know  that  it  is  the  last  time."  (1 
John  2 :  18.)     But  the  yeai-,  the  month,  the  day,  the  houi',  in  which  the 


268 

final  judgment  will  take  is  known  bj  no  one,  not  even  the  angels.  Christ 
himself  is  ignorant  of  it  as  it  respects  his  humanity,  and  his  office  as  medi- 
ator, which  does  not  require  that  he  should  declare  unto  us  the  time  of  the 
judgment.  ''  Of  that  day  and  that  hour  knoweth  no  man,  no  not  the  an- 
gels which  are  in  heaven,  neither  the  Son,  but  the  Father."  (Mark 
13:  32.) 

X.  The  keasons  why  we  should  certainly  look  for  the  jtjdg- 

MEXT. 

Although  we  are  ignorant  of  the  precise  time  of  the  judgment,  yet  God 
will  have  us  assured  of  the  certainty  of  it,  first,  on  account  of  his  glory, 
that  we  may  be  able  to  refute  all  those  who  regard  the  doctrine  of  a  future 
judgment  as  a  mere  fable,  and  who  infer  from  the  apparent  confusion  which 
there  is  in  the  world,  that  God  has  no  concern  for  it,  or  if  he  has,  that  he 
is  unjust ;  for,  say  they,  it  ought  to  be  well  with  the  righteous,  but  it  is 
not ;  therefore  God  is  either  not  able  to  effect  this,  or  he  is  not  as  good  as 
his  promise  ;  or  there  is  no  providence.  "We  reply  to  this  cavil,  that  in  the 
life  to  come  a  different  state  of  things  will  succeed  that  which  we  now  see 
in  this  Hfe  ;  for  since  it  is  not  here  well  with  the  righteous  it  shall  be 
well  with  them  hereafter.  Secondly,  God  will  have  us  know  the 
certainty  of  a  future  judgment  for  our  comfort,  that  we  may  be  assured 
that  hereafter  we  shall  obtain  a  deliverance  from  the  miseries  of  this  hfe. 
Thirdly,  that  we  may  keep  ourselves  in  the  fear  of  God,  and  in  the  proper 
discharge  of  our  duties,  so  that  we  may  be  able  to  stand  in  the  judgment. 
"  Watch  ye,  therefore,  and  pray  always  that  ye  may  be  accounted  worthy 
to  escape  all  these  things  that  shall  come  to  pass,  and  to  stand  before  the 
Son  of  man."  "  Seeing  then  that  all  these  things  shall  be  dissolved  what 
manner  of  persons  ought  ye  to  be  in  all  holy  conversation."  (Luke  21 : 
36.  2  Pet.  3  :  11.)  Fourthly,  that  the  wicked  may  be  stripped  of  every 
excuse,  in  that  they  have  been  so  frequently  admonished  of  the  importance 
of  being  constantly  prepared  for  the  coming  of  the  Son  of  man,  so  that  they 
cannot  say  that  they  have  been  taken  on  surprise. 

XI.  The  reasons  why  God  will  have  rs  ignorant  of  the  pre- 

cise TIME   OF  THE  JUDGMENT. 

Certain  as  it  is  that  there  will  be  a  future  judgment,  the  precise  time 
of  it  is  altogether  unknown.  "  Of  that  day  and  that  hour  knoweth  no  man, 
no  not  the  angels  which  are  in  heaven,  neither  the  Son,  but  the  Father." 
(Mark  13  ;  32.)  The  reasons  why  God  will  have  the  time  of  the  judgment 
unknown  to  us  are :  1.  That  he  may  exercise  our  faith,  hope  and 
patience,  and  that  we  may  believe  in  him,  and  persevere  in  the  expectation  of 
the  fulfillment  of  his  promise,  although  we  are  ignorant  of  the  time  when 
our  deliverance  shall  take  place.     2.  That  he  might  restrain  our  curiosity. 

3.  That  he  might  keep  us  in  his  fear,  and  in  the  observance  of  our  chris- 
tian duties,  that  so  we  may  not  fall  into  a  state  of  carnal  security,  but  al- 
ways  be   ready  inasmuch   as  we  know  not  when  the  Lord  will  come. 

4.  That  the  ungodly  may  not  defer  repentence,  seeing  they  are  ignorant 
of  the  hour,  that  so  this  day  may  not  come  upon  them  unprepared.  "  But 
know  this,  that  if  the  good  man  of  the  house  had  known  in  what  watch 


cilrist's  coming  to  judgment.  269 

the  thief  would  come,  he  would  have  watched."  "  Watch,  therefore,  for 
ye  know  neither  the  day  nor  the  hour  wherein  the  Son  of  man  cometh." 
"  Occupy  till  I  come."     (Matt.  24 :  43  ;  25  :  13.     Luke  19  :  13.) 

Xn.    Why  this  judgment  is  defehred. 

The  Lord  defers  his  coming:  1.  That  he  may  exercise  the  godly  in 
faith,  hope,  patience,  and  prayer.  2.  That  all  the  elect  may  be  gathered 
into  the  church ;  for  it  is  on  their  account,  and  not  on  account  of  the 
wicked,  that  the  world  is  permitted  to  stand.  The  lower  orders  of  crea- 
tion were  made  for  the  children  of  God.  The  wicked  use  them 
as  thieves  and  robbers.  But  when  the  whole  number  of  God's  people  shall 
once  have  been  gathered  into  the  chm'ch,  then  will  the  end  be.  God,  too, 
will  have  his  people  brought  in  by  ordinary  means  ;  he  will  have  them  hear 
his  word,  and  through  this  be  converted  and  born  again,  the  accompHsh- 
ment  of  which  will  require  time.  3.  That  he  may  afford  all  time  for  re- 
pentence,  as  in  the  days  of  Noah,  and  that  this  his  delay  may  render  the 
wicked  and  disobedient  without  excuse.  "  God  endured  with  much  long 
suffering  the  vessels  of  wrath  fitted  for  destruction."  "  Not  knowing  that 
the  goodness  of  God  leadeth  thee  to  repentance."     (Rom.  9 :  22  ;  2:4.) 

Xin.    Whether  the  last  judgment  may  be  desired. 

The  final  judgment  should  be  anxiously  looked  for,  because  there  will 
then  be  a  separation  between  the  righteous  and  the  wicked,  which  the 
godly  earnestly  desire :  for  they  continually  exclaim  with  Paul,  "  Who 
shall  deliver  me  from  the  body  of  this  death."  "  I  desire  to  depart  and 
to  be  with  Christ."  (Rom.  7:  24.  Phil.  1:  23.)  The  Holy  Spirit 
works  this  desire  in  their  hearts,  so  that  they  say  with  the  Spirit  and  the 
bride,  come  Lord  Jesus  ;  and  let  him  that  heareth  say  come.  The  wicked, 
on  the  other  hand,  fear  and  tremble  at  the  mention  of  this  judgment. 
Dcnn  e^  bienet  il)nen  nid)r  in  il)rev  fRuhe*  This  is  a  certain  sign  of  un- 
godliness ;  for  how  can  any  one  say,  Come,  if  he  is  not  a  member  of  the 
church  and  has  not  the  Spirit  of  Christ,  who  inspires  this  language  in  the 
godly. 

What  then  does  this  article  mean ;  /  believe  in  Christ  ivJio  shall  come  to 
judge  the  quick  and  the  dead?  It  means,  I  believe,  1.  That  Christ  shall 
certainly  come,  and  that  at  his  second  coming  there  will  be  a  renewing  of 
heaven  and  earth.  2.  That  the  very  same  Christ  shall  come  who  suffered, 
died,  and  rose  again  for  us.  3.  That  he  shall  come  \dsibly  and  gloriously 
to  deliver  his  church,  of  which  I  am  a  member.  4.  That  he  shall  come  to 
cast  the  wicked  into  everlasting  punishment.  From  these  considerations 
we  obtain  strong  and  solid  comfort ;  for  seeing  that  heaven  and  earth  shall 
be  made  new,  we  have  this  confidence  that  our  condition  will  hereafter  be 
different  and  better  than  it  now  is :  seeing  that  Christ  shall  come,  we  have 
the  assm-ance  that  our  judge  will  be  gracious ;  for  it  will  be  the  very  same 
person  who  has  merited  for  us  righteousness,  and  who  is  our  brother, 
redeemer  and  defender :  seeing  that  he  shall  come  gloriously  we  believe 
that  he  will  pass  a  righteous  sentence,  and  will  have  sufficient  power  to 
deliver  us :  seeing  that  he  shall  come  to  liberate  his  church  we  look  for 
him  with  joy :  seeing  that  he  shall  come  to  cast  the  wicked  into  everlasting 


270  OF   GOD,   THE   HOLY   GHOST. 

punishment,  we  patiently  bear  with  their  opposition  and  tyranny;  and 
finally,  seeing  that  he  will  deliver  the  righteous  and  reject  the  wicked,  he 
will  also  either  deliver  or  reject  us  ;  and  hence  there  is  a  necessity  that  we 
should  repent,  be  thankful,  and  avoid  carnal  security,  that  we  may  be  in- 
cluded in  the  number  of  those  whom  he  will  deliver. 


TWENTIETH  LORD'S  DAY. 
OF  GOD,  THE  HOLY  GHOST. 

Question  53.     What  dost  thou  believe  concerning  the  Holy  Ghost? 

Answer.  First,  that  he  is  true '  and  co-eternal  God  with  the  Father  and  the  Son  : 
secondly,  that  he  is  also  given  me  to  make  me,  by  a  true  faith,  a  partaker  of  Christ 
and  all  his  benefits,  that  he  may  comfort  me,  and  abide  with  me  for  ever. 

EXPOSITION. 

There  are  six  articles  included  in  this  part  of  the  Creed.  The  first  of 
these  treats  of  the  person  of  the  Holy  Ghost;  the  next  of  the  church, 
which  the  Holy  Ghost  gathers,  confirms  and  preserves ;  whilst  the  commu- 
nion of  saints,  the  forgiveness  of  sins,  the  resurrection  of  the  body  and  the 
life  everlasting  include  the  benefits  of  Christ,  which  the  Holy  Ghost  con- 
fers upon  the  church. 

In  speaking  of  the  Holy  Ghost  there  are  three  things  which  in  particular 
claim  our  attention :  these  are  his  person,  his  office  and  his  gifts,  or  ope- 
rations. For  a  more  complete  exposition  of  the  subject,  however,  we  shall 
consider  in  their  order  the  following  questions : 

I.  What  does  the  term  Spirit  ^gnify  f 

II.  Who  and  what  is  the  Holy  Ghost  f 

III.  What  is  his  office? 

IV.  What,  and  hoio  manifold  are  his  gifts  f 

V.  Of  whom,  and  ivhy  ivas  the  Holy  Ghost  given  ? 

VI.  To  whom,  and  to  what  extent  is  he  given  ? 

VII.  When,  and  in  lohat  manner  is  he  give^i  and  received? 

VIII.  How  may  he  he  retained? 

IX.  Whether,  and  how  may  he  he  lost  ? 

X.  Why  is  he  necessary  ? 

XI.  How  may  we  know  that  he  dwells  in  us  ? 

I.    What  does  the  term  Spirit  signify  ? 

The  term  spirit  (from  spirando)  is  sometimes  taken  for  the  cause,  and 
sometimes  for  the  efiect.  When  taken  for  the  cause  it  means  the  being  or 
force  that  puts  anything  in  motion,  and  is  either  uncreated,  or  created.  It 
is  uncreated  in  the  sense  in  which  God  is  essentially  and  personally  a  Spirit, 
that  is,  incorporeal,  indivisible,  having  a  spiritual  essence,  but  no  bodily 


OF   GOD,   THE  HOLY   GHOST.  271 

dimensions.  "  God  is  a  Spirit."  (John  4 :  24.)  Spirit  as  created  is 
either  immaterial,  as  the  angels,  both  good  and  bad,  human  souls,  &c. 
"  Who  maketh  his  angels  spu'its.'*  "  Thou  takest  aAvay  their  breath,  they 
die."  (Ps.  104 :  4,  29.)  Or  it  is  material,  as  the  wind,  vapors,  &c. 
"  The  wind  bloweth  where  it  listeth."  ^  (John  3 :  8.)  When  taken  for 
the  effect,  or  for  the  motion  itself,  it  signifies,  1.  The  air  which  is  moved. 
2.  The  impulse  and  motion  of  the  air.  3.  The  wind  and  vapors  moved  in 
different  ways.  4.  Spiritual  affections,  and  exercises  whether  good  or  bad. 
It  is  in  this  way  that  we  speak  of  the  spirit  of  fear,  of  courage,  of  revolu- 
tion, &c.  5.  The  gifts  of  the  Holy  Spirit.  "  Quench  not  the  Spirit." 
(1  Thes.  6 :  9.)  As  it  is  here  used,  the  term  spirit  signifies  the  cause 
which  influences  or  moves,  w^hich  is  the  third  person  of  the  Godhead,  who 
works  effectually  in  the  minds  and  wills  of  men. 

The  third  person  of  the  Godhead  is  called  a  Spirit,  1.  Because  he  is  a 
spiritual  essence,  immaterial  and  invisible.  2.  Because  he  is  inspired  of 
the  Father  and  the  Son,  and  is  the  person  through  whom  the  Father  and 
the  Son  immediately  influences  the  hearts  of  the  elect,  or  because  he  is  the 
immediate  agent  of  divine  works.  3.  Because  he  himself  inspires  and 
immediately  influences  the  hearts  of  the  people  of  God,  in  view  of  which 
he  is  called  the  power  of  the  Highest.  4.  Because  he  is  God,  equal  and 
the  same  with  the  Father  and  the  Son  ;  and  God  is  a  Spirit.  He  is  called 
holy,  1.  Because  he  is  holy  in  himself,  and  in  his  own  nature.  2.  Because 
he  is  the  sanctifier,  who  immediately  sanctifies  and  makes  holy  the  people 
of  God.  The  Father  and  the  Son  sanctify  through  the  Holy  Ghost ;  and, 
therefore,  mediately. 

n.    Who,  and  what  is  the  Holy  Ghost  ? 

The  Holy  Ghost  is  the  third  person  of  the  true  and  only  Godhead,  pro- 
ceeding from  the  Father  and  the  Son,  being  co-eternal,  co-equal  and  con- 
substantial  with  the  Father  and  the  Son,  and  is  sent  by  both  into  the  hearts 
of  the  faithful,  that  he  may  sanctify  and  fit  them  for  eternal  life.  That 
this  description  or  definition  may  be  estabhshed  against  heretics,  the  same 
things  must  be  proven  from  the  Scriptures  concerning  the  Divinity  of  the 
Holy  Ghost  which  we  have  already  demonstrated  in  regard  to  the  Divinity 
of  the  Son ;  viz,  that  the  Holy  Ghost  is  a  person  —  that  he  is  distinct  from 
the  Father  and  the  Son  —  that  he  is  equal  with  both,  and  that  he  is  consub- 
stantial  with  the  Father  and  the  Son.  The  foUowmg  declarations  of  the 
Apostle  Paul  establish  all  these  propositions :  "  The  things  of  God  knoweth 
no  man,  but  the  Spirit  of  God.  Now  we  have  received  not  the  spirit  of  the 
world,  but  the  Spirit  which  is  of  God,  that  we  might  know  the  things  that  are 
freely  given  us  of  God."  "  All  these  worketh  that  one  and  self-same  Spirit, 
dividing  to  every  man  severally  as  he  will."(l  Cor.  2 :  11,  12  ;  12 :  11.) 
But  we  must  proceed  to  the  proof  of  these  several  propositions  in  their 
order. 

I.  That  the  Holy  Ghost  is  a  subsistent  or  person  is  proven,  1.  From  the 
instances  which  are  recorded  of  his  having  appeared  in  a  visible  form. 
"  The  Holy  Ghost  descended  in  a  bodily  shape,  like  a  dove  upon  him." 
"  And  there  appeared  unto  them  cloven  tongues,  like  as  of  fire,  and  it  sat 
upon  each  of  them."  (Luke  3  :  22.  Acts  2 :  3.)  But  it  is  not  possible 
for  any  quality  or  exercise  of  the  mind  or  heart  to  assume  and  wear  a  bodily 


272  OF    GOD,   THE   HOLY   GHOST. 

fonn ;  for  an  accident  does  not  only  not  assume  any  particular  form,  but  it 
even  requires  something  else  to  which  it  may  attach  itself,  and  in  which  it 
may  exist.  Nor  is  the  air  the  subject  of  holiness,  godUness,  the  love 
of  God  and  other  spiritual  exercises.  2.  That  the  Holy  Ghost  is  a  per- 
son is  evident  from  the  fact  that  he  is  called  God.  "  Know  ye  not  that  ye 
are  the  temple  of  God,  and  that  the  Spirit  of  God  dwelleth  in  you."  "  ^Vhy 
hath  Satan  filled  thine  heart  to  lie  to  the  Holy  Ghost ;  thou  hast  not  lied 
unto  men,  but  unto  God."  (1  Cor.  3  :  16.  Acts  5  :  3,4.  See  also.  Is.  40  : 
7,  13.  Acts  28  :  25.  Eph.  4 :  4,  30.)  In  whatever  sense,  therefore,  her- 
etics may  admit  that  the  Holy  Ghost  is  called  God,  this  must  follow  that  he 
is  a  subsistent  or  person,  inasmuch  as  God  has  a  personal  existence  ;  but  our 
piety,  goodness,  rehgious  exercises  and  other  spiritual  affections  cannot  be 
called  God.  3.  The  Holy  Ghost  is  a  person,  because  he  is  the  author  of 
our  baptism,  and  for  the  reason  that  we  are  baptized  in  his  name,  just  as 
much  as  in  that  of  the  Father  and  the  Son  ;  that  is,  by  his  commands,  will 
and  authority.  But  no  one  is  ever  baptized  by  the  will  and  authority  of  a 
dead  thing,  or  of  something  having  no  existence,  or  in  the  name  of  any 
gifts ;  but  by  the  command  of  God.  4.  That  the  Holy  Ghost  is  a  sub- 
sistent may  again  be  inferred  from  this,  that  the  properties  of  a  person  are 
continually  attributed  to  him.  Thus  it  is  said,  that  he  teaches,  comforts 
and  guides  us  in  all  truth ;  that  he  distributes  gifts  as  he  will ;  that  he 
calls  and  sends  apostles,  and  speaks  in  them :  "  The  Holy  Ghost  shall  teach 
you  in  the  same  hour  what  ye  ought  to  say."  "  Separate  me  Barnabas  and 
Saul."  "  They  assayed  to  go  into  Bithynia ;  but  the  Spirit  suffered  them 
not."  (Luke  12 :  11.  Acts  13 :  2 ;  16 :  7.)  So  it  is  said  that  he 
declares  things  to  come ;  that  he  foretold  the  death  of  Simeon,  the  destruc- 
tion of  Judas,  the  traitor,  the  journey  of  Peter  to  Cornelius,  the  chains  and 
afflictions  by  which  Paul  was  detained  at  Jerusalem,  the  apostacy  of  the 
last  times,  the  signification  of  the  entrance  of  the  High  Priest  into  the 
most  holy  place,  the  new  covenant,  the  sufferings  of  Christ,  and  the  glory 
that  should  follow,  &c.,  that  he  makes  intercession  for  us  with  groanings 
that  cannot  be  uttered,  that  he  causes  us  to  cry,  Abba,  Father,  that  he  is 
tempted  by  those  who  lie  unto  him,  and,  finally,  that  he  bears  witness  in 
heaven  with  the  Father  and  the  Son.  All  these  things  belong  to  a  person 
existing,  living,  willing  and  acting  with  design.  5.  The  Holy  Ghost  is 
also  clearly  distinguished  from  the  gifts  of  God,  which  is  another  proof  of 
his  personality.  "  There  are  diversities  of  gifts,  but  the  same  Spirit." 
"  But  all  these  worketh  that  one  and  self-same  Spirit,  dividing  to  every 
man  severally  as  he  will."  (1  Cor.  12:4,  11.)  These  gifts  differ,  there- 
fore, greatly  from  the  Spirit  himself. 

Obj.  The  gift  of  God  is  not  a  person.  The  Holy  Ghost  is  called  the 
gift  of  God.  Therefore  he  is  not  a  person.  Ans.  The  first  proposition  is 
false  if  it  be  taken  generally ;  for  the  Son  was  also  given,  and  is  the  gift  of 
God,  and  yet  he  is  a  person.  But  the  Holy  Ghost  is  called  a  gift  on 
account  of  his  mission ;  because  he  is  sent  from  the  Father  and  the  Son. 
"  The  Comforter  whom  I  will  send  mito  you  from  the  Father.  (John  15  : 
26.)     He  is  such  a  gift  as  affects  and  secures  the  rest  of  his  gifts. 

II.  That  the  Holy  Ghost  is  distinct  from  the  Father  and  the  Son,  is 
proven  against  the  Sabellians  who  affirm  that  he  is  the  subsistent  of  the 
Father:  1.  From  the  fact  that  he  is  called  the  Spirit  of  the  Father  and 
the  Son.     But  no  one  is  his  own  spirit,  no  more  than  he  is  his  own  father 


OF    GOD,   THE   HOLY    GHOST.  273 

or  his  own  son.  Hence  the  Holy  Ghost  being  the  Spirit  of  the  Father 
and  the  Son,  is  distinct  from  both.  2.  The  Holy  Ghost  is  expressly 
declared  in  the  Scriptures  to  be  distinct  from  the  Father  and  the  Son.  "  I 
will  pray  the  Father,  and  he  shall  give  you  another  Comforter."  "  Whom 
I  will  send  unto  you  from  the  Father."  "  There  are  three  that  bear  record 
in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost."  (John  14  :  16; 
15  :  2(3.  1  John  5 :  7.)  The  Holy  Ghost  is  here  evidently  distinguished 
from  both  the  Father  and  the  Son.  3.  He  is  said  to  be  sent  by  the  Father 
and  the  Son,  and  must,  therefore,  be  another  person ;  for  no  one  is  sent  of 
himself.  A  person  may,  indeed,  come  of  his  own  accord,  and  of  himself ; 
but  no  one  can  send  himself.  "  Whom  I  will  send  unto  you  from  the 
Father."  "  Whom  the  Father  will  send  in  my  name."  (John  15  :  26  ; 
14 :  26.)  4.  Distinct  attributes  are  ascribed  to  the  Holy  Ghost.  He 
alone  proceeds  from  the  Father  and  the  Son ;  and  appeared  in  the  form  of 
a  dove,  and  in  the  likeness  of  fire.  Christ  was  also  conceived,  not  by  the 
Father,  or  the  Son,  but  of  the  Holy  Ghost,  which  is  to  say  by  his  immedi- 
ate virtue  and  power.  "  The  Holy  Ghost  shall  come  upon  thee,  and  the 
power  of  the  Highest  shall  overshadow  thee."  (Luke  1:  35.)  Hence  it 
is  plain  that  the  Holy  Ghost  is  distinct  from  the  Father  and  the  Son. 
Heretics  being  convinced  by  these  arguments  from  the  word  of  God,  admit 
that  the  Holy  Ghost  is  a  subsistent,  but,  say  they,  of  the  Father,  and  reason 
in  the  foUomng  manner  ; 

Obj.  1.  The  power  of  the  Father  is  the  Father  himself.  The  Holy 
Ghost  is  called  the  power  of  God.  Therefore  the  Holy  Ghost  is  the  Father 
himself.  Ans.  There  are  here  four  terms,  because  in  the  major  proposi- 
tion the  word  power  is  taken  for  the  nature  or  power  of  the  Father ;  but 
in  the  minor  it  means  the  person  through  whom  the  Father  exercises  his 
power.     Hence  there  is  here  a  sophism. 

Obj.  2.  That  which  is  common  to  all  the  persons  of  the  Godhead 
ought  not  to  be  restricted  to  one.  The  word  Spirit  is  common  to  the  three 
persons.  Therefore  it  ought  not  to  be  restricted  to  the  third.  Ans.  We 
grant  the  whole  argument  if  the  word  Spirit  be  understood  of  the  essence 
of  the  persons  of  the  Trinity,  but  not  if  it  be  understood  of  the  order  of 
their  existence  and  operation.  For  he  that  breathes  and  the  Spirit  are 
different ;  the  one  is  the  person  who  proceeds,  the  other  is  the  person  from 
whom  he  proceeds ;  the  one  is  the  third  person  of  the  Godhead,  the  other 
is  the  first  or  second.  The  Holy  Ghost  is  called  the  third  person,  (not 
because  there  is  in  God  any  first  or  last  in  point  of  time,  but  as  touching  the 
order  or  mode  of  existence)  because  he  has  his  essence  from  the 
Father  and  the  Son,  from  whom  he  eternally  proceeded :  as  he  is  also  the 
Spirit  of  both.  The  Son  is  for  a  similar  reason  called  the  second  person, 
because  he  is  of  the  Father.  The  Father  is  called  the  first  person  because 
he  is  of  no  one. 

III.  That  the  Holy  Ghost  is  equal  with  the  Father  and  the  Son  the 
following  arguments  do  most  conclusively  prove.  1.  There  is  communica- 
ted to  him  the  essence  of  the  Father  and  the  Son ;  because  he  proceeded 
from  both,  and  is  the  Spirit  of  both.  But  the  essence  of  God  includes 
every  thing  that  is  in  him ;  and  inasmuch  as  this  is  indivisible  it  must 
necessarily  be  communicated  to  him  entire,  and  the  same  as  it  is  in  the  Father 
and  the  Son ;  for  just  as  the  spirit  which  is  in  man,  is  of  the  essence  of 
man,  so  the  Spirit  which  is  in  God  is  of  the  essence  of  God.  Hence  we 
18 


274  OP   GOD,  THE   UOLY   GHOST. 

readily  perceive  what  we  are  to  understand  by  the  procession  of  the  Holy 
Ghost ;  it  is  the  communication  of  the  divine  essence,  by  which  the  third 
person  of  the  Godhead  received  from  the  Father  and  the  Son,  as  of  him 
whose  Spirit  he  is,  the  same  and  entire  essence  which  they  possess  and 
retain ;  just  as  the  generation  of  the  Son  is  the  communication  of  the  divine 
essence,  by  which  the  second  person  of  the  Godhead  received,  as  the  Son 
from  the  Father,  the  same,  and  entire  essence  which  the  Father  has  and 
retains. 

That  the  Holy  Ghost  proceeded  from  the  Son  also  is  established  by  these 
considerations.  First,  because  he  is  also  called  the  Spirit  of  the  Son.  "If 
any  man  have  not  the  Spirit  of  Christ  he  is  none  of  his."  "  God  hath 
sent  the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Father."  (Rom. 
8 :  9.  Gal.  4:6.)  He  is  called  the  Spirit  of  the  Son,  not  because  he  is 
given  to  him  of  the  Father ;  but  because  he  proceeds  from  the  essence  of 
the  Father  and  Son  alike,  inasmuch  as  the  Son  is  equal  and  consubstantial 
with  the  Father.  Secondly,  because  the  Son  gives  him  in  connection  with 
the  Father.  "  Whom  I  will  send  unto  you  from  the  Father."  "  Receive 
ye  the  Holy  Ghost."  (John  15  :  16  ;  20 :  22.)  Thirdly,  because  the 
Holy  Ghost  receives  the  wisdom  of  the  Son  which  he  reveals  unto  us. 
"  He  shall  receive  of  mine  and  shew  it  unto  you."  (John  16 :  14.) 
Inasmuch  now  as  the  Holy  Ghost  is  very  God,  consubstantial  with  the  Father 
and  the  Son,  as  we  shall  presently  show,  he  cannot  receive  any  thing 
except  of  him  of  whose  substance  he  is.  Hence  he  proceeded  also  from  the 
substance  of  the  Son. 

2.  That  the  Holy  Ghost  is  equal  with  the  Father  and  the  Son  is  proven 
from  the  fact  that  all  the  attributes  of  the  divine  essence  are  attributed  to 
him.  Thus  eternity  is  ascribed  to  him ;  because  he  existed  at  the  creation 
of  all  things,  and  because  God  never  has  been  without  his  Spirit.  "  The 
Spirit  of  God  moved  upon  the  face  of  the  waters."  (Gen.  1 :  2.)  So  of 
immensity ;  because  he  dwells  in  all  the  children  of  God.  "  The  Spirit  of 
God  dwelleth  in  you."  (1  Cor.  3  :  16.)  So  of  omnipotence  ;  because  he 
created  and  preserves  all  things  in  connection  with  the  Father  and  the  Son. 
"  By  the  word  of  the  Lord  were  the  heavens  made  ;  and  all  the  host  of 
them  by  the  breath  of  his  mouth."  "  All  these  worketh  that  one  and  the 
self-same  Spirit,  dividing  to  every  man  severally  as  he  Tvill."  (Ps.  33  :  6. 
1  Cor.  12 :  11.)  So  of  omniscience :  "  The  Spirit  searcheth  all  things, 
yea,  the  deep  things  of  God."  (1  Cor.  2 :  10.)  So  the  Scriptures 
ascribe  to  the  Holy  Ghost  immense  goodness  and  holiness,  and  the  produc- 
tion of  the  same  in  creatures.  "  Thy  Spirit  is  good ;  lead  me  into  the 
land  of  uprightness."  "  But  ye  are  justified  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God."  (Ps.  143 :  10.  1  Cor.  6 :  11.) 
The  same  may  be  said  of  the  attribute  of  immutability :  "  This  Scripture 
must  needs  have  been  fulfilled  which  the  Holy  Ghost  spake."  (Acts  1 : 
16.)  So  the  Holy  Ghost  is  said  to  possess  the  attribute  of  truth,  yea,  to 
be  the  fountain  of  truth.  "  When  the  Comforter  is  come,  even  the  Spirit 
of  truth.  "  The  Spirit  is  Truth."  (John  15  :  26.  1  John  5  :  6.) 
Unspeakable  goodness  is  attributed  to  the  Holy  Ghost :  "  The  love  of  God  is 
shed  abroad  in  our  hearts  by  the  Holy  Ghost,  which  is  given  unto  us." 
"  Likewise  the  Spirit  also  hel^eth  our  infirmities."  (Rom.  5:5;  8 :  26.) 
The  same  is  true  of  displeasui-e  against  sin.  "  They  rebelled,  and  vexed 
his  Holy  Spirit."     "  Grieve  not  the  Holy  Spirit  of  God  whereby  ye  are 


I 


OP   GOD,   THE   HOLY   GHOST.  275 

sealed."  '*  How  is  it  that  ye  have  agreed  together  to  tempt  the  Spirit  of 
the  Lord."  "  The  blasphemy  against  the  Holy  Ghost  shall  not  be  forgiven 
unto  men."  (Is.  63  :  10.  Ep.  4  :  30.  Acts  5:  9.  Matt.  12:31.) 
3.  The  same  divine  works  which  are  attributed  to  the  Father  and  the 
Son  are  also  ascribed  to  the  Holy  Ghost :  such  as  the  creation,  the  pre- 
servation and  government  of  the  whole  world.  "By  his  Spirit  he  hath 
garnished  the  heavens."  "The  Spirit  of  God  hath  made  me."  (Job  26  : 
13  ;  33  :  4.)  So  miracles  are  ascribed  to  the  Holy  Ghost :  "  I  cast  out 
devils  by  the  Spirit  of  God."  "  There  are  diversities  of  gifts,  but  the 
same  Spirit."  (Matt.  12 :  28.  1  Cor.  12:4.)  The  same  is  true  of 
those  works  which  belong  to  the  salvation  of  the  Church :  such  as  the  call- 
ing and  sending  of  prophets ;  "  The  Lord  God  and  his  Spirit  hath  sent 
me."  "  Separate  me  Barnabas  and  Saul."  "  Take  heed  to  all  the  flock 
over  which  the  Holy  Ghost  hath  made  .you  overseers."  (Is.  48  :  6.  Acts 
13 :  2 ;  20 :  28.)  The  Holy  Ghost  confers  upon  the  ministry  the  gifts 
which  they  need  for  a  proper  discharge  of  their  duties  :  "  The  Holy  Ghost 
shall  teach  you  what  ye  ought  to  say."  "  The  manifestation  of  the  Spirit 
is  given  to  every  man  to  profit  withal."  (Luke  12:12.  1  Cor.  12 :  7.) 
The  Holy  Ghost  inspired  the  Prophets  and  Apostles :  "  Holy  men  of  God 
spake  as  they  were  moved  by  the  Holy  Ghost."  (2  Pet.  1 :  21.)  The 
institution  of  the  sacraments  is  referred  to  the  Holy  Ghost :  "  Baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
*'  The  Holy  Ghost  this  signifying  that  the  way  into  the  holiest  of  all  was 
not  yet  made  manifest,  while  as  yet,"  &c.  (Matt.  28  :  19,  Ileb.  9 :  8.) 
The  prediction,  or  the  reveahng  of  things  to  come,  is  ascribed  to  the  Holy 
Ghost:  "He  will  shew  you  things  to  come."  "  Agabus  signified  by  the 
Spirit  that  there  should  be  great  dearth,"  &c.  "  Now  the  Spirit  speaketh 
expressly  that  in  the  latter  times,  some  shall  depart  from  the  faith,"  &c. 
(John  16  :  13.  Acts  11 :  28.  1  Tim.  4 :  1.)  The  Holy  Ghost  gathers 
the  Church :  "  In  whom  ye  also  are  builded  together  for  an  habitation  of 
God  through  the  Spirit:"  "  By  one  Spirit  are  all  baptized  into  one  body." 
(Eph.  2:  22.  1  Cor.  12:  13.)  The  Holy  Ghost  illuminates  the  mind: 
"  He  shall  teach  you  all  things."  "  He  will  guide  you  into  all  truth." 
"  God  gave  unto  you  the  Spirit  of  wisdom  and  revelation  in  the  knowledge 
of  him."  (John  14:  26;  16:  13.  Eph.  1 :  17.)  The  Holy  Ghost  is 
the  author  of  regeneration  and  sanctification :  "  Except  a  man  be  born  of 
the  water  and  the  Spirit.  "  We  are  changed  into  the  same  image  from 
glory  to  glory,  even  as  by  the  Spirit  of  the  Lord."  (John  3:5.  2  Cor. 
3 :  18.)  The  Holy  Ghost  governs  and  controls  the  lives  and  actions  of 
the  godly ;  "  As  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God."  "  They  were  forbidden  of  the  Holy  Ghost  to  preach  the  word 
in  Asia."  (Rom.  8 :  14.  Acts  16  :  6.)  It  is  the  Holy  Ghost  that  com- 
forts in  times  of  temptation :  "But  the  Comforter  which  is  the  Holy  Ghost, 
whom,"  &c.  "  The  churches  were  edified ;  and  walking  in  the  comfort  of 
the  Holy  Ghost  were  multiplied."  "  I  will  pour  upon  the  house  of  David 
the  Spirit  of  grace  and  supplication."  (John  14  :  26.  Acts  9  :  31. 
Zech.  12 :  10.)  The  Holy  Ghost  strengthens  and  preserves  the  godly 
even  to  the  end  against  the  power  of  temptation :  "  The  Spirit  of  might 
shall  rest  upon  him."  "  He  shall  give  you  another  Comforter,  that  he  may 
abide  with  you  for  ever."  "  In  w^hom  ye  were  sealed  with  that  Holy  Spirit 
of  promise."      (Is.  11 :  2.      John  14 :  16.      Eph.  1 :  13.)      The   Holy 


4* 


276  OF   GOD,   THE  HOLY   GHOST. 


Ghost  pardons  sin,  and  adopts  us  in  the  family  of  God :  "  Ye  have  received 
the  Spirit  of  adoption."  "Where  the  Spirit  of  the  Lord  is,  there  is  lib- 
erty." "Ye  are  sanctified,  ye  are  justified  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God."  (Rom.  8  :  15.  2  Cor.  3  :  17.  1  Cor. 
6  :  11.)  The  Holy  Ghost  bestows  life,  and  eternal  salvation  :  "  It  is  the 
Spirit  that  quickeneth."  "  If  the  Spirit  of  Mm  that  raised  up  Jesus  from 
the  dead  dwell  in  you,  he  shall  also  quicken  your  mortal  bodies  by  his 
Spirit  that  dweUeth  in  you."  (John  6:  63.  Rom.  8:  11.)  The  Holy 
Ghost  also  passes  judgment  upon  sin :  "  When  he  is  come  he  will  reprove 
the  world  of  sin."  "  The  blasphemy  against  the  Holy  Ghost  shall  not  be 
forgiven  unto  men."     (John  16  :  8.     Matt.  12  :  31.) 

4.  The  Scriptures  ascribe  the  same  and  equal  honor  to  the  Holy  Ghost, 
which  they  do  to  the  Father  and  the  Son.  But  di\qne  honor  and  worship 
can  be  attributed  to  no  one  but  to  God  alone.  Hence  the  Holy  Ghost 
must  be  equal  with  the  other  persons  of  the  God-head.  "  There  are  three 
that  bear  record  in  heaven,  the  Father,  the  Word  and  the  Holy  Ghost,  and 
these  three  are  one."  (1  John  5:7.)  From  this  it  is  plainly  evident 
that  the  Holy  Ghost  is  the  same  true  God  with  the  Father  and  the  Son,  as 
is  also  proven  by  the  following  declaration,  "  Go,  teach  all  nations  bapti- 
zing them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost ;"  (Matt.  28  :  19,)  from  which  we  are  taught  that  we  are  baptized 
in  the  name,  faith,  worship  and  religion  of  the  Holy  Ghost  equally  with 
the  Father  and  the  Son ;  and  that  the  Holy  Ghost  is  also  the  author  of 
baptism  and  the  ministry.  So  we  are  also  to  beheve  in  the  Holy  Ghost 
and  to  put  our  trust  in  him  :  "  Let  not  your  heart  be  troubled :"  "I  will 
pray  the  Father  and  he  shall  give  you  another  Comforter  that  he  may  abide 
with  you  for  ever."  (John  14:  16.)  Tlie  sin  against  the  Holy  Ghost  is 
not  forgiven :  therefore  sin  is  committed  against  him.  We  are  his  tem- 
ples :  "Ye  are  the  temple  of  God,  and  the  Spuit  of  God  dwelleth  in  you." 
(1  Cor.  3  :  16.)  The  Apostles  in  their  epistles  to  the  difierent  churches 
wished  them  grace  and  peace  from  the  Holy  Ghost :  "  The  communion  of 
the  Holy  Ghost  be  with  you  all."     (2  Cor.  13 :  14.) 

Obj.  He  who  receives  from  another  is  not  equal  with  him  who  gives. 
The  Holy  Ghost  receives  from  the  Father  and  the  Son.  Therefore  he  is 
not  equal  with  them.  Ans.  The  major  proposition  is  true  only  in  case 
one  receives  from  another  a  part,  and  not  the  whole,  or  in  case  he  receives 
successively  which  is  not  true  as  applied  to  the  Holy  Ghost.  And  as  to 
the  second  proposition  of  the  above  syllogism,  that  the  Holy  Ghost  received 
of  the  Father  and  the  Son  his  ordination  and  mission  to  us,  that  he  might 
instruct  us  immediately,  it  rather  establishes  his  equality  inasmuch  as  teach- 
ing in  this  form  is  a  divine  work. 

Obj.  2.  He  that  is  sent  is  not  equal  to  him  who  sends.  The  Holy 
Ghost  is  sent  of  the  Father  and  the  Son.  Therefore  he  is  not  equal  with 
them.  Ans.  The  first  proposition  is  false,  if  understood  generally  ;  because 
he  that  is  sent  may  be  equal  with  him  that  sends.  Christ  was  sent  of 
the  Father,  and  is  nevertheless  equal  with  the  Father.  It  is  therefore  cor- 
rectly said  by  Cyril,  "  That  to  he  sent,  and  to  yield  obedience,  do  not  take 
away  equality.''^ 

IV.  That  the  Holy  Ghost  is  consubstantial,  which  means  that  he  is 
one  and  the  same  true  God  with  the  Father  and  the  Son,  is  proven;  1. 
Because  he  is  the  Spirit  of  the  Father  and  the  Son  —  proceeds  from  both, 


OF   GOD,   THE   HOLY    GHOST.  277 

—  and  is  the  Spirit  of  God,  in  God,  and  from  God.  Therefore  he  has  the 
same  and  the  entire  divine  essence  which  belongs  to  the  Father  and  the 
Son,  communicated  to  him,  masmuch  as  it  is  impossible  to  multiply  or 
divide  the  essence  of  God,  or  to  create  another  divine  essence.  2.  There 
is  but  one  Jehovah.  The  Holy  Ghost  is  Jehovah  :  for  the  Scriptures  apply 
to  him  those  things  which  are  spoken  of  Jehovah,  as  a  comparison  of  the 
following  passages  will  clearly  show  :  Lev.  16  :  1,  34  ;  and  Heb.  9  :  7- 
10.  Also  Lev.  26  :  11,  12  ;  and  2  Cor.  6  :  16.  Deut.  9 :  24,  25 ;  and  Is. 
63  :  10,  11.  Also  Ps.  95  :  7  ;  and  Ileb.  3  :  7.  Also  Is.  6  :  9  ;  and  Acts 
28  :  5.  3.  There  is  but  one  true  God.  The  Holy  Ghost  is  the  true  God, 
not  less  than  the  Father  or  the  Son,  because  he  is  Jehovah,  and  is  often 
called  God  in  an  absolute  sense,  as  when  it  said  of  Ananias,  "  Thou  hast 
not  lied  imto  men,  but  unto  God."  (Acts  5  :  4.)  Hence  he  is  consubstan- 
tial  with  the  Father  and  the  Son. 

Obj.  "VMiosoever  is  of  another,  is  not  consubstantial  with  him,  or  is  not 
the  same  with  him  from  whom  he  is.  The  Holy  Ghost  is  of  the  Father 
and  the  Son.  Therefore,  he  is  not  consubstantial  with  them.  Ans.  The 
major  proposition  is  true  when  used  in  reference  to  creatures.  There  is, 
however,  an  ambiguity  in  the  expression,  to  he  of  another.  He  who  is  of 
another  in  such  a  sense  as  not  to  have  the  same,  nor  the  whole  essence  is 
not  consubstantial,  which,  however,  is  not  true  of  the  Holy  Ghost.  Hence 
it  merely  follows  that  he  is  not  the  same  person.  By  inverting  the  argu- 
ment then  we  may  reply :  because  he  is  of  the  Father  and  the  Son,  he  is 
at  the  same  time  consubstantial. 

m.    What  is  the  office  of  the  Holy  Ghost  ? 

The  office  of  the  Holy  Ghost  is  to  produce  sanctification  in  the  people 
of  God.  This  he  performs  immediately  from  the  Father  and  the  Son.  It 
is  for  this  reason  that  he  is  called  the  Spirit  of  holiness.  The  office  of  the 
Holy  Ghost  may  be  said  to  embrace  the  following  things :  to  instruct,  to 
regenerate,  to  unite  to  Christ  and  God,  to  rule,  to  comfort  and  strength- 
en us. 

1.  The  Holy  Ghost  enlightens  and  teaches  us  that  we  may  know  those 
things  which  we  ought,  and  correctly  understand  them  according  to  the 
promise  of  Christ :  "  He  shall  teach  you  all  things."  "  He  will  guide  you 
into  all  truth."  (John  14  :  26 ;  16 :  13.)  It  was  in  this  way  that  he 
taught  the  Apostles  on  the  day  of  Pentecost,  who  before  were  ignorant  of 
the  doctrine  pertaining  to  the  death  and  kingdom  of  Christ.  He  produced 
new  Ught  in  their  mind,  communicated  unto  them  the  remarkable  knowl- 
edge of  tongues,  and  fulfilled  the  prophecy  of  Joel.  It  is  for  this  reason 
that  the  Holy  Spirit  is  called  in  Scripture  the  teacher  of  truth,  the  Spirit 
of  wisdom,  revelation,  understanding,  counsel,  knowledge,  &c. 

2.  The  Holy  Spirit  regenerates  us,  when  he  creates  in  our  hearts  new 
feelings,  desires  and  inclinations,  or  effects  in  us  faith  and  repentance. 
"  Except  a  man  be  born  of  the  water  and  of  the  Spirit  he  cannot  enter 
into  the  kingdom  of  God."  "  I  indeed  baptize  you  with  water  unto  repen- 
tance, but  he  that  cometh  after  me  shall  baptize  you  with  the  Holy  Ghost 
and  with  fire."  (John  3  :  6.  Matt.  3  :  11.)  Tliis  baptism  which  Christ 
performs  is  regeneration  itself — that  which  was  signified  by  the  external 
baptism  of  John  and  other  ministers. 


278  OF   GOD,   THE  HOLY   GHOST. 


# 


3.  He  unites  us  to  Christ,  that  we  may  be  his  members  and  be  quick- 
ened by  him,  and  so  be  made  partakers  of  all  his  benefits.  "  I  will  pour  out 
my  Spirit  upon  all  flesh."  "  But  ye  are  washed,  but  ye  are  sanctified,  but 
ye  are  justified  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our 
God."  "  For  by  one  Spirit  are  we  all  baptized  into  one  body."  "  And 
hereby  we  know  that  he  abideth  in  us,  by  the  Spirit  which  he  hath  given 
us."  "No  man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost. 
Now  there  are  diversities  of  gifts,  but  the  same  Spirit."  (Joel  2 :  28.  1 
Cor.  6  :  11 ;  12 ;  13.  John  3  :  24.  1  Cor.  12 :  3,  4.) 

4.  He  rules  us.  To  be  ruled  by  the  Holy  Spirit  is  to  be  guided  and 
directed  by  him  in  all  our  actions,  to  be  inclined  to  follow  that  which  is 
right  and  good,  and  to  do  those  things  which  love  to  God  and  our  neighbor 
require,  which  comprehends  all  the  christian  virtues  of  the  first  and  second 
table.  "  As  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of 
God."  "  The  Apostles  began  to  speak  with  other  tongues,  as  the  Spirit 
gave  them  utterance."     (Rom.  8  :  14.  Acts  2  :  4.) 

5.  The  Holy  Ghost  comforts  us  in  our  dangers  and  afflictions.  The 
Apostles  at  first  fled  and  concealed  themselves  for  fear  of  the  Jews ;  but 
when  they  had  received  the  Holy  Ghost,  they  went  forth  publicly,  and  re- 
joiced when  they  were  called  to  sufier,  on  account  of  their  profession  of 
the  gospel.  "  He  shall  give  you  another  Comforter,  that  he  may  abide  with 
you  for  ever."     (John  14  :  16.) 

6.  The  Hol}^  Ghost  strengthens  and  establishes  us  when  weak  and  wa- 
vering in  our  faith,  and  assures  us  of  our  salvation,  or  what  is  the  same 
thing,  he  continues  and  preserves  in  us  the  benefits  of  Christ  even  unto  the 
end.  It  was  in  this  way  that  the  Apostles,  who  at  first  were  timid  and 
filled  with  many  doubts,  were  made  bold  and  courageous,  which  any  one 
may  see  who  will  compare  the  sermon  of  Peter  on  the  day  of  Pentecost 
with  the  conversation  of  the  two  disciples  on  their  way  to  Emmaus :  "  We 
trusted  that  it  had  been  he,  which  should  have  redeemed  Israel,"  &c.  Christ 
speaks  of  this  when  he  says :  "  Your  hearts  shall  rejoice,  and  your  joy  no 
man  taketh  from  you."  "  He  shall  abide  with  you  for  ever."  (Luke  24 : 
21.  John  16  :  22  ;  14  :  16.)  It  is  for  this  reason  that  the  Holy  Ghost  is 
called  the  Spirit  of  boldness,  and  the  earnest  of  our  inheritance. 

The  Scriptures,  in  view  of  these  difierent  parts  of  the  ofiice  of  the  Holy 
Ghost,  ascribe  to  him  various  titles.  Thus  he  is  called  tJie  Spirit  of  adop- 
tion, because  he  assures  us  of  the  fatherly  afiection  which  God  cherishes 
towards  us,  and  testifies  to  us  the  free  goodness  and  compassion  with  which 
the  Father  embraces  us  in  his  only  begotten  Son.  It  is,  therefore,  through 
the  Spirit  that  we  are  led  to  exclaim,  Ahha,  Father.  (Rom.  8 :  15,  16.) 
He  is  called  the  seal  and  earnest  of  our  inheritance,  because  he  assures  us 
of  our  salvation.  "  Now  he  which  estabhsheth  us  with  you  in  Christ,  and 
hath  anointed  us,  is  God ;  who  hath  also  sealed  us,  and  given  the  earnest 
of  the  Spirit  in  our  hearts."  "  After  that  ye  believed,  ye  were  sealed  with 
that  Holy  Spirit  of  promise,  which  is  the  earnest  of  our  inheritance."  (2 
Cor.  1 :  21.  Eph.  1 :  13,  14.)  He  is  called  life,  or  the  Spirit  of  life; 
because  it  is  by  him  that  the  old  man  is  mortified  and  the  new  man  quick- 
ened. "  For  the  law  of  the  Spirit  of  life  in  Christ  Jesus  hath  made  me 
free  from  the  law  of  sin  and  death."  (Rom.  8:2.)  He  is  called  Water, 
(Is.  44 :  3.)  because  he  refreshes  us  when  almost  overcame  by  sin,  delivers 
us  from  its  power  and  makes  us  fruitful  in  works  of  righteousness.     He  is 


279 

likewise  called  fire;  (Matt.  3:  11.)  because  he  continually  consumes  the 
lusts  and  evil  passions  whicli  burn  in  our  hearts,  and  kindles  in  us  love  to 
God  and  our  neighbor.  lie  is  called  a  fountain  of  living  water  ;  (Rev. 
7  :  17.)  because  it  is  from  him  and  through  him  that  all  heavenly  riches  and 
blessings  flow  to  us.  He  is  called  the  Spirit  of  prayer  ;  because  he  excites 
us  and  teaches  us  how  to  pray :  "I  will  pour  upon  the  house  of  David  and 
upon  the  inhabitants  of  Jesusalem,  the  Spirit  of  grace  and  of  supplication." 
"  The  Spirit  helpeth  our  infirmities  ;  for  we  know  not  what  we  should  pray 
for  as  we  ought."  (Zech.  12 :  10.  Rom.  8 :  26.)  He  is  called  ilie  oil 
of  gladness,  because  he  makes  us  joyful,  lively  and  strong.  "  Therefore 
God,  thy  God  hath  anointed  thee  with  the  oil  of  gladness  above  thy  fel- 
lows." (Ps.  45 :  7.)  He  is  called  the  Comforter ;  because  he  works 
faith  in  us,  delivers  us  from  an  evil  conscience,  purifies  our  hearts,  and 
comforts  us  in  such  a  manner  that  we  even  glory  in  our  afflictions.  He  is 
called  an  advocate  or  intercessor  ;  because  he  makes  intercession  for  us  with 
groanings  that  cannot  be  uttered.  (Rom.  8 :  26.)  And,  lastly,  he  is 
called  the  Spirit  of  truth,  wisdom,  understanding,  joy,  gladness,  faith,  bold- 
ness, grace,  &c. 

Obj.  1.  But  those  things  which  have  now  been  specified  as  being 
included  in  the  office  of  the  Holy  Ghost,  belong  also  to  the  Father  and  the 
Son.  Therefore  they  are  not  to  be  ascribed  to  the  Holy  Ghost  as  though 
they  were  peculiar  to  him  alone.  Ans.  They  belong  to  the  Father  and 
the  Son  mediately ;  but  to  the  Holy  Ghost  immediately. 

Obj.  2.  But  Saul  and  Judas  did  not  obtain  the  inheritance,  and  yet 
they  had  the  Holy  Spirit.  Therefore  the  Holy  Spirit  is  not  the  earnest  of 
our  inheritance.  Ans.  They  had,  indeed,  some  of  the  gifts  of  the  Spirit, 
but  not  the  Spirit  of  adoption.  And  if  it  be  still  further  objected  that  it  is 
the  same  Spirit,  we  reply,  true  ;  but  then  he  does  not  work  the  same  things 
in  all.  True,  conversion  and  adoption  are  wrought  in  the  elect  alone. 
Hence  we  must  now  speak  of  the  gifts  of  the  Holy  Ghost,  and  of  their 
differences. 

IV.    What,  and  how  mani-fold  ake  the  gifts  of  the  Holy  Ghost. 

The  gifts  of  the  Holy  Ghost  may  be  referred  to,  and  comprehended  under 
the  different  parts  of  his  office  already  specified.  They  include  the  illumi- 
nation of  the  mind,  the  gift  of  tongues,  prophecy,  interpretation,  miracles, 
faith,  regeneration,  prayer,  strength,  constancy,  &c.  These  gifts  are  two- 
fold :  such  as  are  common  both  to  the  godly  and  the  ungodly  ;  and  such  as 
are  peculiar  to  the  godly  alone.  The  former  are  again  divided  into  two 
classes,  the  first  of  w^hich  includes  those  gifts  w^hich  are  given  to  particular 
individuals,  and  at  particular  times,  such  as  the  wonderful  power  of  speak- 
ing in  different  languages,  the  gift  of  prophecy,  the  faith  of  miracles,  &c., 
which  were  necessary  for  the  apostles,  and  the  primitive  church,  when  the 
gospel  was  first  to  be  preached  among  the  different  nations  of  the  earth. 
These  gifts  were,  therefore,  conferred  upon  them  in  a  miraculous  manner. 
The  other  class  of  gifts  common  both  to  the  godly  and  the  ungodly,  include 
such  as  are  necessary  at  all  times,  and  for  all  the  members  of  the  church. 
They  are  such  as  the  gift  of  tongues,  interpretation,  arts,  sciences,  wisdom, 
knowledge,  eloquence,  and  others,  which  pertain  to  the  perpetuation  of  the 
ministry.    These  gifts  are  now  given  to  all  the  members  of  Christ,  according 


280  OF   GOD,  THE  HOLY   GHOST. 

to  the  necessity  of  their  calling,  although  not  in  the  miraculous  manner 
in  which  they  were  given  to  the  apostles,  but  thej  are  obtained  by  labor^ 
diligence  and  study.  These  gifts,  however,  which  are  pecuHar  to  the  godly 
include  all  those  which  are  comprehended  in  the  idea  of  sanctification  and 
adoption,  such  as  justifying  faith,  regeneration,  prevailing  prayer,  love  to 
God  and  our  neighbor,  hope,  patience,  constancy,  and  other  gifts  pertaining 
to  our  salvation.  These  are  given  to  the  elect  alone  in  their  conversion. 
"  Whom  the  world  cannot  receive."  "  The  Spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God,  and  maketh  intercession 
for  us  with  groanings  which  cannot  be  uttered."  (John  14  :  17.  Rom.  8  : 
16  &  26.)     It  is  for  this  reason  that  he  is  called  the  Spirit  of  adoption. 

Obj.  But  there  have  been  many  out  of  the  church  who  have  had  an 
intimate  acquaintance  with  the  sciences,  languages,  &c.  Therefore  these 
ought  not  to  be  enumerated  among  the  gifts  of  the  Spirit.  Ans.  These 
gifts,  although  they  may  be  found  out  of  the  church,  are,  nevertheless,  the 
result  of  the  general  working  of  God,  which  may  exist  without  a  correct 
knowledge  of  him ;  but  in  the  church  they  are  acknowledged  to  be  the 
gifts  of  the  Holy  Spirit,  because  they  are  regarded  as  the  result  of  his 
mighty  working. 

All  these  gifts,  as  has  been  remarked,  may  be  appropriately  referred  to 
the  different  parts  of  the  office  of  the  Holy  Ghost.  The  knowledge  of  the 
languages  and  sciences  may  be  referred  to  the  office  of  teaching ;  whilst 
the  miraculous  and  wonderful  gift  of  tongues  may  be  comprehended  partly 
in  the  office  of  ruHng,  (for  the  apostles  spake  as  the  Holy  Ghost  gave  them 
utterance)  and  partly  in  that  of  teaching  and  estabhshing.  So  the  gift 
of  prophecy  and  interpretation  belong  to  the  office  of  teaching ;  for  the 
Spirit  teaches,  as  well  by  illuminating  the  mind  internally,  as  by  informing 
it  from  without  through  the  word.  Faith  and  conversion  have  reference 
to  that  part  of  the  office  of  the  Holy  Ghost,  which  pertains  to  our  regen- 
eration, and  union  with  Christ.  That  he  m  the  Spirit  of  prayer,  teaching 
us  how  to  pray,  belongs  to  his  office  of  guiding  and  governing  us.  In  the 
same  way  all  the  other  gifts  of  the  Spirit  may  be  referred  to  some  particu- 
lar parts  of  his  office. 

V.      By  WHOM,   AND   WHY  THE   HOLY   GhOST  WAS   GIVEN. 

The  Father  gives  the  Holy  Ghost  through  the  Son,  as  the  following 
declarations  of  the  word  of  God  sufficiently  affirm.  "  Wait  for  the  promise 
of  the  Father."  "  I  will  pour  out  my  Spirit  upon  all  flesh."  "  I  will 
pray  the  Father  and  he  shall  send  you  another  Comforter."  "  Whom  the 
Father  will  send  in  my  name."  (Acts  1:4;  2:17.  John  14  :  16  &  26.) 
^Phe  Son  also  gives  the  Holy  Ghost ;  but  in  this  order,  that  he  sends  him 
from  the  Father,  from  whom  he  himself  is,  and  works ;  in  accordance  with 
which  it  is  said :  "  Whom  I  will  send  unto  you  from  the  Father."  "  If  I 
depart  I  will  send  him  unto  you."  "  Being  by  the  right  hand  of  God 
exalted,  and  having  received  of  the  Father  the  promise  of  the  Holy  Ghost, 
he  hath  shed  forth  this  which  ye  now  see  and  hear."  (John  15  :  26  ;  16: 
7.  Acts  2  :  33.)  From  this  we  deduce  a  strong  argument  in  favor  of  the 
Divinity  of  Christ ;  for  who  has  any  right  in  the  Spirit  of  God,  and 
who  can  give  the  Spirit,  but  God  ?  The  Holy  Ghost  so  far  from  having  been 
sent  by  the  human  nature  of  Christ  formed  and  sanctified  it. 


i 


iit 


OF   GOD,   THE   HOLY    GHOST.  281 

This  giving  of  the  Holy  Ghost  by  the  Father  and  the  Son,  must  be  under- 
stood in  such  a  manner  that  both  Avork  effectually  througli  the  Spirit,  and 
that  he  again  exerts  his  influence  by  the  will  of  the  Fatlier  and  the  Son 
going  before.  For  the  order  of  working  on  the  part  of  the  different  per- 
sons of  the  God-head,  which  is  the  same  as  the  order  of  their  existence 
must  be  carefully  observed.  The  will  of  the  Father  precedes,  the  will  of 
the  Son  comes  next,  and  that  of  the  Holy  Ghost  follows  the  will  of  botli  the 
Father  and  the  Son,  yet  not  in  time,  but  in  order. 

The  reason  on  account  of  which  God  grants  us  the  Holy  Ghost,  is  to  be 
traced  to  his  good  pleasure,  called  into  exercise  for  the  sake  of  tlie  merit 
and  intercession  of  his  Son :  "  Who  hath  blessed  us  with  all  spiritual  bles- 
sings in  heavenly  places  in  Christ,  according  as  he  hath  chosen  us  in  him 
before  the  foundation  of  the  world."  "  I  will  pray  the  Father,  and  he  shall 
send  you  another  Comforter."  (Eph.  1 :  3,  4.  John  14:  16.)  But  the 
Son  gives  the  Holy  Spirit  unto  us,  or  he  is  given  to  us  by,  and  for  the  sake 
of  the  Son,  because  he  has  by  his  merits  secured  for  us  the  gift  of  the  Holy 
Ghost,  and  himself  confers  him  upon  us  by  his  intercessions. 

VI.      To  WHOM,  AND  TO  WHAT  EXTENT  THE  HOLY  GhOST  IS  GIVEN. 

The  Holy  Ghost  is  said  to  be  given  to  those  who  receive  his  gifts  and 
acknowledge  him.  He  is,  therefore,  given  differently  according  to  his  va- 
rious gifts.  All  those  who  are  members  of  the  church,  whether  they  be 
true  christians  or  hypocrites,  partake  of  his  gifts  more  or  less ;  but  yet  in 
a  different  manner.  For  the  godly  do  not  only  receive  those  gifts  which 
are  common,  but  those  also  which  are  special  and  pertain  to  salvation.  They 
have  not  merely  a  knowledge  of  the  doctrine  of  God's  word,  but  have  been 
regenerated  and  possess  true  faith ;  because  the  Holy  Ghost,  besides  kin- 
dluig  in  them  a  knowledge  of  the  will  and  tinith  of  God,  also  regenerates 
them,  and  imparts  unto  them  true  faith  and  conversion.  Hence  he  is  given 
unto  them  in  such  a  manner  that  he  produces  in  them  his  gifts  which 
are  unto  their  salvation,  and  that  they  may  also  be  able  to  know  from  these 
gifts  that  the  Spirit  dwells  in  them.  Yet  he  is  at  the  same  time  given  only 
to  such  as  seek  and  are  willing  to  receive  him ;  and  for  this  reason  increa- 
sed in  those  who  persevere.  Hypocrites,  on  the  other  hand,  receive  noth- 
ing more  than  a  mere  knowledge  of  the  doctrine  of  God,  and  such  gifts  as 
are  common.  "  Whom  the  world  cannot  receive,  because  it  seeth  him  not, 
neither  knoweth  him."     (John  14  :  IT.) 

From  this  it  appears  what  the  difference  is  between  the  knowledge  of 
tongues,  sciences  and  gifts  of  a  similar  character  conferred  upon  the  hea- 
then and  those  which  are  given  to  the  church ;  for  those  who  among  the 
heathen  excelled  in  the  knowledge  of  tongues,  the  arts  and  other  useful 
things,  had  indeed  the  gifts  of  God,  but  not  the  Holy  Ghost,  whom  none 
receive  but  those  who  are  sanctified  by  him,  and  who  acknowledge  him  as 
the  author  of  all  their  gifts. 

VII.    When,  and  how  is  the  Holy  Ghost  given  and  received  ? 

The  Holy  Ghost  is  given,  as  we  have  already  show^n,  when  he  commu- 
nicates his  gifts.  And  this  is  done  either  visibly,  which  is  the  case  when 
he  imparts  his  gifts  in  connection  with  certain  outward  signs ;  or  invisibly 
when  these  are  communicated  without  these  signs. 


282  OF   GOD,  THE  HOLY   GHOST. 

He  has  not  always  been  given  visibly^  but  only  at  particular  times,  and 
for  certain  causes ;  and  that  more  largely  under  the  New  Testament,  than 
formerly  under  the  Old,  according  to  the  prophecy  of  Joel :  "  In  the  last 
days  I  will  pour  out  of  my  Spirit."  It  was  in  this  way  that  he  was  given 
visibly  to  the  Apostles  and  others  in  the  primitive  church.  "  And  there 
appeared  unto  them,  cloven  tongues,  like  as  of  fire,  and  it  sat  upon  each 
of  them."  "  The  Holy  Ghost  fell  on  all  them."  "  I  saw  the  Spirit  descen- 
ding from  heaven  like  a  dove,  and  it  abode  upon  him."  (Acts  2  :  3  ;  10 : 
44.  John  1 :  32.)  These  passages  must  be  explained  in  such  a  manner 
that  the  sign  takes  the  name  of  the  thing  itself,  so  that  the  same  thing  is 
affirmed  of  the  thing,  which  properly  belongs  to  the  sign ;  because  the  Holy 
Ghost  bears  testimony  to  his  presence  and  power  by  the  sign  which  is  em- 
ployed. So  John  saw  the  Spirit  descending  upon  Christ  in  a  bodily  shape 
like  a  dove ;  he  saw  the  form  of  a  dove  imder  wliich  God  demonstrated 
the  presence  of  his  Spirit.  This,  however,  must  not  be  understood  of  any 
local  motion  in  God,  but  of  his  presence  and  working  in  the  church ;  for 
the  Holy  Ghost  is  present  everywhere,  filling  heaven  and  earth.  And  it 
is  in  this  sense  that  the  Holy  Ghost  is  given,  sent,  poured  out,  &c.,  when 
by  his  efiectual  presence,  he  creates,  stirs  up  and  gradually  perfects  his 
gifts  in  the  members  of  the  chuixh.  The  Holy  Ghost  always  has  been  and 
is  given  invisihly  to  the  church,  from  the  very  beginning  even  to  the  end 
of  the  world ;  because  he  spake  through  the  prophets.  "  If  any  now  have 
not  the  Spirit  of  Christ,  he  is  none  of  his."  (Rom.  8  :  9.)  Nay,  without 
the  Spirit  there  never  had  been,  nor  could  be  any  church. 

The  ordinaiy  way  in  which  the  Holy  Ghost  is  given  is  through  the  min- 
istry of  the  word,  and  the  use  of  the  sacraments ;  and  that,  in  the  first 
place,  by  manifesting  himself  to  us  through  the  study  of  the  doctrine  of 
the  gospel,  so  as  to  be  known  by  us.  It  was  in  this  way  that  he  wrought 
in  the  hearts  of  those  who  were  converted  under  the  preaching  of  Peter 
on  the  day  of  Pentecost ;  and  also  upon  Cornelius,  and  those  who  were 
present  with  him  when  Peter  addressed  them.  We  must  not,  however, 
suppose  that  the  Holy  Ghost  operates  in  such  a  manner  through  the  word 
and  sacraments  as  to  be  so  tied  or  bound  to  them  as  to  make  it  impossible 
for  him  to  work  in  any  other  form ;  for  he  does  not  convert  all  who  hear 
the  gospel,  and  others  again  are  converted  in  a  difierent  way,  as  Paul,  on 
his  way  to  Damascus,  and  John  the  Baptist  was  sanctified  or  furnished 
with  the  gifts  of  the  Spirit  in  his  mother's  womb.  Hence,  when  we  say 
that  the  Holy  Ghost  is  given  through  the  ministry  of  the  word  and  the  use 
of  the  sacraments,  we  speak  of  adults  and  of  the  ordinary  way  in  which 
he  is  given,  and  of  the  visible  sending  of  the  Spirit,  of  wliich  it  is  said  : 
"  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts."  "  If  any 
man  have  not  the  Spirit  of  Christ,  he  is  none  of  his."  (Gal.  4:  6.  Rom. 
8 ;  9.)  He  is  also  given,  m  the  second  place,  by  creating  a  desire  after 
him  in  the  hearts  of  the  faithful ;  for  he  is  given  to  those  that  ask  and  seek. 
(Luke  61 :  13.)  From  this  we  may  draw  a  strong  argimient  in  favor  of 
the  Divinity  of  the  Holy  Ghost ;  because  it  is  peculiar  to  God  alone  to 
work  effectually  through  the  ministry.  "  Neither  is  he  that  planteth  any 
thing,  neither  is  he  that  watereth  ;  but  God  that  giveth  the  increase."  "  I 
indeed  baptize  you  with  water  unto  repentance  ;  but  he  that  cometh  after 
me  shall  baptize  you  with  the  Holy  Ghost,  and  with  fire."  "  The  gospel  is 
the  power  of  God,"  because  the  Spirit  works  effectually  through  it;  so  the 


OF  GOD,  THE  HOLY   GHOST.  283 

gospel  is  also  called  the  ministration  of  the  Spirit.  (1  Cor.  3:7.  Matt. 
3:  41.  Rom.  1;  16.  2  Cor.  3:8.) 

The  Holy  Ghost  is,  moreover,  received  by  faith :  "  In  whom  also,  after 
that  ye  behoved,  ye  were  sealed  with  that  Holy  Spirit  of  promise." 
"  Whom  the  world  cannot  receive,  because  it  seeth  liim  not,  neither  know- 
eth  him."     (John  14  :  17.) 

Obj.  But  faith  is  the  gift  and  fruit  of  the  Holy  Ghost :  "For  by  grace 
are  ye  saved,  through  faith  and  that  not  of  yourselves ;  it  is  the  gift  of 
God."  "  No  man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost." 
(Eph.  2:8.  1  Cor.  12 :  3.)  How  then  can  he  be  received  by  faith  ? 
Ans.  The  working  of  the  Holy  Ghost  is  prior  to  faith  in  the  order  of 
nature :  but  not  in  time ;  because  the  reception  of  the  Holy  Ghost  is  the 
first  beginning  of  faith.  But  after  faith  is  once  kindled  in  the  heart,  the 
Holy  Ghost  is  more  and  more  received  through  it,  and  so  produces  other 
things  in  us,  as  it  is  said :  "  Faith  which  worketh  by  love."  "  Purifying 
their  hearts  by  faith."     (Gal.  5  :  6.     Acts  15 :  9. 

Vni.      How  MAY  THE  HOLY   GhOST  BE    RETAINED? 

The  Holy  Ghost  may  be  retained  very  much  in  the  same  way,  and  by 
the  use  of  the  same  means,  through  which  he  is  given  and  received,  among 
which  we  may  mention  the  following:  1.  A  diligent  attention  to  the 
preached  word :  "  And  he  gave  some  apostles,  and  some  prophets,  &c., 
for  the  perfecting  of  the  saints,  for  the  edifying  of  the  body  of  Christ,  till 
we  all  come  in  the  unity  of  the  faith."  (Eph.  4:  11,  12.)  2.  Serious 
meditation  upon  the  doctrine  of  the  gospel,  and  an  earnest  desire  of  advan- 
cing in  the  knowledge  thereof.  "  In  his  law  doth  he  meditate  day  and 
night;  and  he  shall  be  Uke  a  tree  planted  by  the  rivers  of  water."  "  Let 
the  word  of  Christ  dwell  in  you  richly  in  all  wisdom ;  teaching  and  admon- 
ishing one  another."  (Ps.  1 :  2,  3.  Col.  3  :  16.)  3.  Constant  peni- 
tence, and  an  earnest  desire  of  avoiding  those  sins  which  offend  the  con- 
science: "  Whosoever  hath,  to  him  shall  be  given."  "  He  that  is  righte- 
ous, let  him  be  righteous."  "  And  grieve  not  the  Holy  Spirit  of  God, 
whereby  ye  are  sealed  unto  the  day  of  redemption."  (Matt.  13:  12. 
Rev.  22 :  11.  Ep.  4 :  30.)  Under  this  head,  we  may  refer  a  desire  to 
avoid  all  evil  communications  and  occasions  to  sin ;  for  he  that  would  avoid 
sin,  must  also  shun  every  tiling  that  might  entice  thereto.  4.  Constant 
and  earnest  prayer :  "  How  much  more  shall  your  heavenly  Father  give 
the  Holy  Spirit  to  them  that  ask  him."  "  This  kind  goeth  not  out,  but  by 
prayer  and  fasting."  "Take  not  thy  Holy  Spirit  from  me."  (Luke  11 : 
13.  Matt.  17  :  21.  Ps.  51 :  11.)  The  christian  panoply  described  by 
the  apostle  Paul  may  be  referred  to  this  division.  5.  The  Holy  Ghost 
may  be  retained  by  a  proper  use  of  the  gifts  of  God ;  by  devoting  them  to 
the  glory  of  God,  and  the  salvation  of  our  neighbor.  "  When  thou  art 
converted,  strengthen  thy  brethren."  "Occupy  till  I  come."  "To 
every  one  which  hath  shall  be  given ;  and  from  him  that  hath  not,  even 
that  he  hath  shall  be  taken  away  from  him."     (Luke  22 :  32 ;  19:13,  26.) 

IX.    Whether,  and  how  the  Holy  Ghost  may  be  lost. 

Hypocrites,  and  reprobate  sinners  lose  the  gifts  of  the  Holy  Ghost  total- 
ly and  finally,  by  which  we  mean  that  the  Spirit  at  length  leaves  them  so 


284  OF   GOD,  THE  HOLY   GHOST. 

completely  that  they  never  recover  his  gifts,  or  enjoy  any  of  his  precious 
influences.  It  is  different,  however,  with  those  who  have  been  truly  regen- 
erated. They  may,  indeed,  lose  many  of  his  gifts,  but  they  never  lose 
them  totally ;  for  they  always  retain  some,  as  the  example  of  David  fully 
testifies  :  "  Restore  unto  me  the  joys  of  thy  salvation."  "  Take  not  thy 
Holy  Spirit  from  me."  (Ps.  51 :  11,  12.)  Nor  can  they  fall  away 
finally,  because  they  are  at  length  led  to  see  and  to  repent  of  their  sins, 
and  backsUdings. 

Obj.  But  the  Holy  Spirit  left  Saul  who  was  one  of  the  elect.  There- 
fore he  may  leave  others  also.  Ans.  It  was  not  the  Spirit  of  regenera- 
tion and  adoption  which  forsook  Saul,  but  the  spirit  of  prophecy,  of  wisdom, 
courage,  and  other  gifts  of  a  similar  character  with  which  he  was  endowed. 
Neither  was  he  chosen  unto  eternal  fife,  but  merely  to  be  king,  as  Judas 
was  chosen  to  the  apostleship.  It  is  still  further  objected  :  The  Spirit  of 
regeneration  may  also  forsake  the  elect ;  for  David  prayed,  "  Restore  unto 
me  the  joys  of  thy  salvation.''  To  this  we  reply  that  the  godly  may,  and 
often  do  lose  many  of  the  gifts  of  the  Spirit  of  regeneration ;  but  they  do 
not  lose  them  wholly :  for  it  cannot  possible  be  that  they  should  lose  every 
particle  of  faith,  inasmuch  as  they  do  not  sin  unto  death ;  but  from  the  weak- 
ness of  the  flesh,  not  being  perfectly  renewed  in  this  fife.  This  the  apostle 
John  expressly  affirms  when  he  says,  "  Whosoever  is  born  of  God  doth  not 
commit  sin ;  for  his  seed  remaineth  in  him ;  and  he  cannot  sin,  because  he 
is  born  of  God."  (1  John  3  :  9.)  David  in  his  fall,  lost  the  joy  which  he 
had  felt  in  his  soul,  the  purity  of  his  conscience,  and  many  other  gifts 
which  he  earnestly  prayed  might  be  restored  unto  him ;  but  he  had  not 
wholly  lost  the  Holy  Spirit,  or  else  he  would  not  have  said,  "  Take  not 
thy  Holy  Spirit  from  me,"  from  which  it  is  plain  that  he  had  not  wholly 
lost  the  Spirit  of  God.  "A  man^''  said  Bernard,  '•'-never  remains  in  the 
same  state  ;  he  either  retrogrades  or  goes  forward,''^  This  distinction  must 
be  observed  for  the  purpose  of  solving  the  question ;  how  can  the  godly  he 
certain  of  their  perseverance  and  salvation^  seeing  that  they  may  lose  the 
Holy  Spirit  ?  which  is,  that  they  are  never  wholly  and  finally  forsaken  of 
the  Spirit  of  God. 

There  are  many  ways  in  which  the  Holy  Ghost  may  be  lost.  These  are 
the  opposite  of  those  by  which  he  may  be  retained.  1.  He  may  be  lost  by  a 
contempt  of  the  ministry  of  the  church.  2.  By  a  neglect  of  the  study  of 
the  doctrine  of  the  gospel,  and  meditation  thereon.  Paul,  therefore,  com- 
manded Timothy  to  stir  up  the  gift  of  God  which  was  in  him,  and  also 
gives  instruction  as  to  the  manner  in  which  he  might  accomplish  this,  viz, 
by  giving  himself  to  reading,  exhortation  and  doctrine.  3.  By  carnal  secu- 
rity, by  plunging  heedlessly  into  all  kinds  of  wickedness,  and  by  indulging 
in  such  sins  as  wound  the  conscience.  4.  By  a  neglect  of  prayer.  5.  By 
abusing  the  gifts  of  the  Holy  Ghost,  which  is  done  when  they  are  not  used 
in  such  a  manner  as  to  promote  the  glory  of  God,  and  the  salvation  of  our 
fellow-men.  "  He  that  hath,  to  him  shall  be  given ;  and  he  that  hath  not, 
from  him  shall  be  taken,  even  that  which  he  hath."     (Mark  4 :  25.) 

X.    Why  te:^  Holy  Ghost  is  necessaey. 

The  passages  of  Scripture  here  cited  plainly  teach  why,  and  for  what  rear 
sons  the  Holy  Ghost  is  necessary :  "  Except  a  man  be  born  of  water  and  of  the 


THE  HOLY  CATHOLIC  CHURCH.  286 

Spirit  he  cannot  enter  into  the  kingdom  of  God."  "Flesh  and  blood  can- 
not inherit  the  kingdom  of  God."  "  Not  that  we  are  sufficient  of  ourselves, 
to  think  any  thing  as  of  ourselves ;  but  our  sufficiency  is  of  God."  "  If 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his."  (John  3  :  5. 
1  Cor.  15 :  50.  2  Cor.  3:5.  Rom.  8:9.)  Hence  we  may  thus  con- 
clude :  He  is  necessary  for  our  salvation,  without  whom  we  cannot  think, 
much  less  do  any  thing  that  is  good,  and  without  whom  we  cannot  be 
regenerated,  know  God,  obey  him,  or  obtain  the  inheritance  of  the  king- 
dom of  heaven.  But  these  things  cannot  be  accomplished  in  us  on  account 
of  our  blindness,  and  the  corruption  of  our  nature,  except  by  the  Holy 
Ghost.     Therefore  the  Holy  Ghost  is  necessary  for  our  salvation. 

XI.      How   WE  MAY   KNOW  THAT  THE  HOLY   GhOST  DWELLS   IN   US. 

We  may  know  if  the  Spirit  of  God  dwells  in  us  by  his  effects,  or  gifts, 
which  include  a  correct  knowledge  of  God,  regeneration,  faith,  peace  of 
conscience,  and  the  beginning  of  new  obedience  to  God.  "  Being -justified 
by  faith  we  have  peace  with  God."  "  The  love  of  God  is  shed  abroad  in 
our  hearts  by  the  Holy  Ghost  which  is  given  unto  us."  (Rom.  5  :  1,  5.) 
We  may  also  know  if  the  Holy  Ghost  dwells  in  us,  by  the  testimony  which 
he  bears  with  our  spirit  that  we  are  the  children  of  God.  So  also  comfort 
in  the  midst  of  death,  joy  in  afflictions,  a  firm  purpose  to  pertevere  in  faith, 
unutterable  groans  and  fervent  prayers,  together  -with  a  sincere  profession 
of  Christianity,  are  most  certain  evidences  and  indices  of  the  indweUing  of 
the  Holy  Spirit.  "  No  man  can  say  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost."  (1  Cor.  12 :  3.)  In  a  word,  we  may  know  whether  the 
Holy  Ghost  dwells  in  us,  by  our  faith  and  repentance. 


TWENTY-FIRST  LORD'S  DAY. 


Question  54.  What  believest  thou  concerning  the  "Holy  Catholic 
Church"  of  Christ? 

Answer.  That  the  Son  of  God,  from  the  beginning  to  the  end  of  the  world,  gath- 
ers, defends  and  preserves  to  himself,  by  his  Spirit  and  word,  out  of  the  whole 
human  race,  a  church,  chosen  to  everlasting  hfe,  agreeing  in  true  faith  ;  and  that  I 
am,  and  for  ever  shall  remain,  a  living  member  thereof. 

EXPOSITION. 

The  principal  questions  in  connection  with  the  subject  of  the  Church,  are 
the  following: 

I.      What  is  the  Church? 

n.  Sow  mani-fold  is  it  ? 
III.      What  are  the  marks  of  the  true  Church  f 

rV.  Why  is  it  called  One,  Holy,  and  Catholic  f 

V.  In  what  does  it  differ  from  the  State? 

VI.  What  is  the  cause  of  the  difference  between  the  Church  and  the 
rest  of  mankind? 

Vn.  is  there  any  salvation  out  of  the  Church  ? 


286  THE  HOLY  CATHOLIC  CHURCH. 

I.    What  is  the  Church? 

The  question  what  is  the  Church,  presupposes  its  e^tence ;  so  that 
there  is  no  necessity  for  us  to  inquire  whether  there  be  a  church  ?  We 
may,  however,  merely  remark,  that  there  always  has  been,  and  ever  will 
be,  a  church,  including  a  greater  or  less  number  of  members ;  because 
Christ  always  has  been,  and  always  will  be,  king,  head  and  priest  of  the 
church,  as  we  shall  show  in  our  remarks  upon  the  fourth  division  of  this 
subject. 

The  term  church  signifies  the  same  thing  which  the  Athenians  were 
wont  to  express  by  sxxXyiffia,  from  sxxaXsiv  to  call  forth,  which  meant  among 
them  an  assembly  of  citizens  called  by  the  voice  of  a  public  crier,  from 
the  remaining  crowd,  as  it  were  by  name,  and  by  the  hundreds,  for  the 
purpose  of  hearing  an  oration,  or  the  decision  of  the  Senate  in  relation  to 
any  particular  subject.  The  apostles,  therefore,  on  account  of  this  similar- 
ity borrowed  the  word  ecclesia  for  their  own  purpose,  in  order  that  they 
might  thereby  express,  in  the  most  intelhgent  manner,  the  idea  of  the 
church.  For  the  church  is  an  assemblage  of  persons  brought  together,  not 
by  chance,  nor  in  a  disorderly  manner,  but  called  out  of  the  kingdom  of 
Satan  by  the  voice  of  the  Lord,  and  by  the  preaching  of  the  gospel  for  the 
purpose  of  hearing,  and  embracing  the  word  of  God.  The  term  ecclesia 
differs,  therefSre,  from  synagogue ;  for  whilst  the  latter  means  any  kind  of 
an  assembly,  or  gathering,  however  common,  and  irregularly  brought 
together,  ecclesia,  on  the  other  hand,  denotes  a  congregation  called  together 
in  a  particular  manner,  and  for  a  particular  object,  which  is  the  character 
of  the  congregation  of  those  who  are  called  of  God  to  a  knowledge  of  the 
gospel.  This  congregation  of  those  who  are  called  of  God,  the  Latins  also 
express  by  the  Greek  word  ecclesia.  The  German,  ^ird^c,  seems  to  be 
derived  from  the  Greek  xu^wxt],  which  means  the  Lord's  house,  or  as  it  is 
expressed  in  the  German,  ©otte^^au6. 

The  Catechism  in  answer  to  the  Question  under  consideration,  defines 
the  church  to  be  that  assembly,  or  congregation  of  men,  chosen  of  God  from 
everlasting  to  eternal  fife,  which  the  Son  of  God,  from  the  beginning 
to  the  end  of  the  ivorld,  gathers,  defends  and  preserves  to  himself,  by  his 
Spirit  and  word,  out  of  the  whole  human  race,  agreeing  in  true  faith,  and 
which  he  will  at  length  glorify  with  eternal  fife  and  glory.  Such  is  the 
definition  of  the  true  church  of  God  of  which  the  Creed  properly  speaks. 

n.      How  MANI-FOLD   IS   THE   ChURCH  ? 

The  church  is  either  true,  or  false.  When  we  speak  of  the  church, 
however,  d^  false,  we  do  not  use  the  term  in  a  proper,  but  in  an  improper 
sense  ;  and  mean  by  it  every  assembly  which  an-ogates  unto  itself  the  name 
of  the  Christian  Chui'ch,  but  which,  instead  of  following  it,  rather  perse- 
cutes it.  The  true  church  is  either  triumphant,  which  even  now  triumphs 
with  the  blessed  angels  in  heaven,  and  which  will  at  length  obtain  a  com- 
plete triumph  after  the  resurrection  ;  or  militant,  which  in  this  world  fights 
under  the  banner  of  Christ  against  the  devil,  the  flesh  and  the  world. 
The  church  militant  is  eitner  visible,  or  in\dsible.  When  spoken  of  as 
visible,  it  means  an  assembly  of  persons,  who  embrace  and  profess  the  entire 
and  uncorrupted  doctrine  of  the  law  and  gospel,  and  who  use  the  sacraments 


THE  HOLY  CATHOLIC  CHURCH.  287 

according  to  the  appointment  of  Christ,  and  profess  obedience  to  the 
teachings  of  God's  word.  The  visible  church  consists  of  many  who  are 
regenerated  by  the  Holy  Spirit  through  the  word  unto  eternal  life,  and 
many  also  who  are  h3rpocrites  and  unregenerated,  but  who  nevertheless 
consent  to  the  doctrine,  and  conform  to  the  external  rites  of  the  church. 
Or,  the  visible  church  may  be  defined  to  be  the  assembly  of  those  who 
assent  to  the  doctrine  of  God's  word,  among  whom  there  are,  however, 
many  dead  members,  or  such  as  have  not  been  regenerated.  "  Not  every 
one  that  saith  unto  me  Lord,  Lord,  shall  enter  into  the  kingdom  of  heaven." 
(Matt.  7 :  21.)  We  may  here  also  appropriately  cite  the  parable  of  the 
wheat  and  tares,  and  that  of  the  net,  which  gathered  of  every  kind,  the 
good  and  the  bad.  The  invisible  church  consists  of  those  who  are  chosen 
unto  eternal  life,  who  are  also  regenerated,  and  belong  to  the  visible 
church.  It  lies  concealed  in  the  visible  church,  during  the  whole  of  the 
struggle,  and  conflict  which  is  continually  going  on  in  this  world  between 
the  kingdom  of  light  and  darkness.  It  is  likemse  called  the  church  of  the 
saints.  Those  who  belong  to  this  church  never  perish ;  neither  are  there 
any  hypocrites  in  it ;  for  it  consists  only  of  such  as  are  chosen  unto  eter- 
nal Hfe,  of  whom  it  is  said :  "  No  man  shall  pluck  my  sheep  out  of  my 
hands."  "  Nevertheless  the  foundation  of  God  standeth  sure,  having  this 
seal.  The  Lord  knoweth  them  that  are  his."  (John  10  :  28.  2  Tim.  2  : 
19.)  It  is  called  invisible,  not  that  the  men  who  are  in  it  are  invisible, 
but  because  the  faith  and  piety  of  those  who  belong  to  it  can  neither  be 
seen,  nor  known,  except  by  those  who  possess  it ;  and  also  because  we  can- 
not with  certainty  distinguish  the  godly  from  those  who  are  hypocrites  in 
the  visible  church. 

Furthermore,  the  church,  both  visible  and  invisible,  is  either  universal 
or  particular.  The  universal  visible  Church  consists  of  all  those  who  pro- 
fess the  doctrine  of  God's  word,  in  whatever  part  of  the  world  they  may 
be.  The  particular  visible  Church  comprehends  those  who,  in  any  par- 
ticular place,  profess  this  doctrine.  The  visible  church  is  universal  in  as 
far  as  it  has  respect  to  the  profession  of  one  faith  in  Christ,  one  doctrine 
and  worship ;  and  it  is  particular  in  as  far  as  it  has  respect  to  place  and 
diversity  of  rites  and  ceremonies.  So  also  the  invisible  church  is  univer- 
sal, inasmuch  as  all  the  elect  of  whatever  place  they  may  be,  and  in  what- 
ever time  they  may  have  lived,  have  one  faith  ;  and  it  is  particular  as  in 
this,  or  that  place,  they  have  the  same  faith.  All  the  particular  churches 
are  parts  of  the  universal  church ;  and  the  different  parts  of  the  visible, 
belong  to  the  imiversal  visible  church ;  as  also  the  invisible,  are  parts  of 
the  universal  invisible  church.  And  it  is  of  this  imiversal  invisible  church 
of  wliich  this  article  of  the  Creed  properly  speaks,  saying,  I  believe  in  the 
Holy  Catholic  Church.  These  properties  are  also  attributed  with  great 
propriety  to  the  church,  because  it  is  holy,  and  because  it  is  here  that  we 
find  the  true  communion  of  the  saints  with  Christ,  and  all  his  members. 
The  difference  which  exists  between  the  visible  and  invisible  chui'ch  is  very 
nearly  the  same  as  that  which  exists  between  the  whole  and  a  part ;  for 
the  invisible  church  is  concealed  in  the  visible,  as  a  part  in  the  whole, 
which  is  also  corroborated  by  the  declaration  of  the  Apostle,  where  he 
says,  "  Whom  he  did  predestinate,  them  he  also  called."  (Rom.  8  :  30.) 
This  calling,  however,  which  God  addresses  to  men  is  two-fold,  inward 
and  outward.     Paul  declares  that  the  inward  call  is  made  according  to  the 


288  THE  HOLY  CATHOLIC  CHURCH. 

purpose  of  salvation.  The  elect  are  called  in  both  respects,  whilst  hypo- 
crites have  nothing  more  than  the  mere  external  call.  It  is  in  respect  to 
this  outward  call  that  the  visible  church  is  termed  the  church  of  the  called, 
in  which  hyocrites  axe  also  found ;  whilst  the  invisible  is  called  the  church 
of  the  elect. 

Obj.  1.  If  the  whole  is  visible,  that  which  is  a  part  thereof  is  also  visi- 
ble. Ans.  That  part  is  visible,  which  has  respect  to  the  persons  who  are 
called,  in  as  far  as  they  are  men,  and  profess  the  doctrine  of  the  visible 
church  ;  but  that  which  pertains  to  their  piety,  or  their  faith  and  repen- 
tance, is  invisible. 

Obj.  2.  According  to  the  foregoing  definition  those  who  are  members 
of  the  church  do  not  perish.  But  there  are  many  hypocrites  belonging  to 
the  church.  Therefore  either  hypocrites  will  not  perish,  or  that  which  is 
affirmed  of  those  who  belong  to  the  church,  is  false.  Ans.  Those  who 
belong  to  the  invisible  church  will  not  perish,  and  it  is  of  this  that  the 
foregoing  definition  speaks.  The  minor  proposition  has  reference  to  the 
visible  church,  in  which  it  is  admitted  that  there  are  many  hypocrites. 

Obj.  3.  The  visible  church  cannot  be  where  the  invisible  is  not.  But 
the  invisible  church  was  not  during  the  reign  of  the  Papal  system.  There-" 
fore,  neither  did  the  visible  church  then  exist.  Ans.  We  deny  the  minor 
proposition :  because  there  have  always  been  some,  even  in  the  most  cor- 
rupt period  of  the  church,  who  held  fast  to  the  fundamental  principles  of 
the  gospel.     The  church  was  oppressed,  but  not  destroyed. 

There  is  also  another  division  of  the  church,  into  the  church  of  the  Old 
and  New  Testaments.  The  church  of  the  Old  Testament  included  those 
who  received  the  doctrine  of  Moses  and  the  Prophets,  and  professed  that 
they  would  conform  to,  and  preserve  in  the  Jewish  nation  the  ceremonies 
of  Moses,  and  that  they  would,  both  among  themselves,  and  among  other 
nations,  believe  those  things  which  were  signified  by  these  institutions 
having  reference  to  the  Messiah  which  was  to  come.  The  church  of  the 
New  Testament  is  not  thus  distinguished,  because  all  believe  in  the  Messiah 
already  come.  It  may  be  defined  as  the  congregation  of  those  who  receive 
the  doctrine  of  the  gospel,  observe  the  sacraments  instituted  by  Christ,  and 
believe  in  him  as  the  true  Messiah. 

ITT.    What  are  the  Marks  op  the  true  Church? 

There  are  three  marks,  or  signs,  by  which  the  true  church  may  always 
be  known.  1.  A  profession  of  the  true,  pure,  and  rightly  understood 
doctrine  of  the  law  and  the  gospel,  which  is  the  same  thing  as  the  doctrine 
of  the  prophets  and  the  apostles.  2.  The  right  and  -p-oper  use  of  the 
sacraments.  One  of  the  objects  of  the  sacraments,  is  to  distinguish  the 
true  church  of  God  from  all  the  various  sects  and  heretics.  3.  The  pro- 
fession of  obedience  to  this  doctrine,  or  to  the  ministry.  These  three 
things  which  are  always  foimd  in  connection  with  the  true  church,  are 
contained  in  the  declaration  of  Christ,  where  he  says :  "Go  ye,  and  teach 
all  nations  baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost."  (Matt.  28 :  19.)  It  behooves  us  to  hold  fast  to 
these  marks  for  the  glory  of  God,  that  his  enemies  may  be  distinguished 
from  his  children ;  and  also  for  our  salvation,  that  we  may  associate  our- 
selves with  the  true  church. 


THE  HOLY  CATHOLIC  CHURCH.  289 

Obj.  1.  But  there  have  always  been  great  errors,  public  and  private, 
found  in  the  church.  Ans.  But  the  true  foundation  has  always  been 
preserved,  upon  which  some  have  built  gold,  and  others  straw.  Nor  has 
the  church  ever  defended  these  errors.  Hence  the  mere  fact  that  errors 
have  been  found  in  the  church,  does  not  conflict  with  what  we  have  said  in 
regard  to  the  marks  of  the  true  church. 

Obj.  2.  But  there  have  also  been  great  and  aggravated  sins  committed 
in  many  of  the  churches  professing  the  true  doctrine  of  God's  word. 
Therefore  obedience  is  not  a  mark  of  the  true  church.  Ans.  But  there 
are  many  in  these  same  churches,  who  do  yield,  and  who  strive  to  yield 
obedience  to  the  requirements  of  God's  word;  and  who  confess  and 
acknowledge  their  sins,  so  that  these  things  arc  not  defended,  but  deplored 
by  the  church.  It  is  also  necessary  that  we  should  add  obedience  to  the 
requirements  of  God's  word,  as  one  of  the  marks  of  the  true  church,  lest 
God  should  be  mocked  by  those  who  might  say  that  they  receive  the  doc- 
trine of  Christ,  and  are  yet  unwilling  to  live  in  accordance  with  it. 

Obj.  3.  But  Heretics  and  Schismatics  also  arrogate  unto  themselves 
these  marks  of  the  true  church.  Ans.  It  is,  however,  not  to  be  enquired 
whether  they  claim  them  for  themselves ;  but  whether  they  reaUy  possess 
them. 

Obj  4.  That  which  is  necessary  to  the  existence  of  the  church  is  also  a 
mark  of  it.  The  ordinary  succession  of  ministers,  is  necessary  to  the  exis- 
tence of  the  church  in  the  world.  Therefore  this  is  also  a  mark  of  the 
true  church.  Ans.  If  the  ordinary  succession  here  spoken  of  be  under- 
stood of  the  succession  of  the  ministry  in  the  same  true  doctrine  of  the 
church,  and  administration  of  the  sacraments,  it  is  true  :  for  such  a  succes- 
sion does  not  difier  from  the  marks  of  the  church  which  we  have  specified. 
But  if  by  ordinary  succession  be  meant  a  succession  in  the  same  place, 
whether  they  teach  the  same  or  dijQTerent  doctrines,  and  if  it  be  regarded  as 
tying  or  restricting  the  church  to  a  certain  place,  city,  region,  &c.,  it  is 
false. 

IV.    Why  THE  Church  is  called  One,  Holy  and  Catholic 

The  Church  is  one^  not  because  those  who  are  members  thereof  dwell 
together,  or  because  the  rites  and  ceremonies  to  which  they  conform  are 
the  same ;  but  on  account  of  their  agreement  in  doctrine,  and  faith.  It  is 
called  lioly^  because  it  is  sanctified  of  God  by  the  blood  and  Spirit  of 
Christ,  that  it  may  be  conformable  to  him,  not  in  perfection,  but  by  the 
imputation  of  Christ's  righteousness,  or  obedience ;  and  by  ha\dng  the 
principle  of  hoHness ;  because  the  Holy  Spirit  renews  and  delivers  the 
church  from  the  dregs  of  sins  by  degrees,  in  order  that  all  who  belong 
to  it  may  commence  and  practice  all  the  parts  of  obedience.  It  is  also 
called  holy,  because  it  is  consecrated  to  a  holy  and  divine  use,  and  is  sepa- 
rated from  the  ungodly  who  are  without  its  pale.  The  Church  is  called, 
catholic,  first  in  respect  to  place  ;  because  it  is  spread  over  the  whole  world, 
and  is  not  tied  or  restricted  to  any  particular  place,  kingdom,  or  certain 
succession.  The  catholicity  of  the  church,  in  this  respect,  commenced  at 
the  time  of  the  Apostles  ;  because  prior  to  this  time  the  chui'ch  was  circum- 
scribed in  narrow  limits,  being  confined  to  the  Jewish  nation.  Secondly/, 
in  respect  to  men,  because  the  church  is  gathered  from  aU  classes  of  men 
19 


290  THE  HOLY  CATHOLIC  CHURCH. 

of  everj  nation.  Thirdly^  in  respect  to  time,  because  it  will  endure 
throughout  every  period  of  the  world :  "  I  will  be  with  you  always  even  to 
the  end  of  the  world;"  and  because  there  is  only  one  true  Church  of  all 
times,  which  is  of  such  a  peculiar  constitution  as  to  embrace  the  whole 
world,  and  not  to  be  tied  down  to  any  one  particular  place. 

That  there  is  but  one  church  of  all  times,  from  the  beginning  to  the  end 
of  the  world,  there  can  be  no  reasonable  doubt ;  for  it  is  manifest  that  the 
church  has  always  existed,  even  before  the  time  of  Abraham.  It  is  not  to 
be  supposed  that  the  family  of  Abraham,  did  not  worship  God  before  his 
calling,  and  that  he  was  only  after  his  calling  the  servant  of  the  most 
High.  For  even  before  he  was  called,  he  held  fast  to  the  fundamental 
principles  of  the  doctrine  of  the  true  God,  although  they  were  not  clearly 
understood,  on  account  of  the  false  notions  and  superstitions  which  were 
mingled  with  them.  Melchisedek,  who  was  the  priest  of  the  most  high 
God,  also  lived  at  the  same  time.  Hence  there  were  besides,  and  before 
Abraham,  other  worshippers  of  the  true  God,  whose  priest  Melchisedek 
was.  That  the  church  will  always  exist  is  evident  from  these  declarations 
of  Scripture  :  "  My  w^ords  shall  not  depart  out  of  thy  mouth,  nor  out  of  the 
mouth  of  thy  seed."  "  If  the  night  and  the  day  may  be  changed,  my 
covenant  may  also  be  changed."  "  I  will  be  with  you  always,  even  to  the 
end  of  the  world."  (Is.  5  :  9,  21.  Jer.  33 :  20.  Matt.  28  :  20.) 
Christ,  moreover,  always  has  been,  and  always  will  be  king,  head  and 
priest  of  the  church.  Hence  there  always  has  been,  and  ever  will  be,  a 
church.  And  hence  it  is  also  evident  that  the  chm-ch,  both  of  the  Old  and 
the  New  Testaments,  is  one  and  the  same ;  which  is  also  confirmed  by  the 
following  article  of  the  Creed.  For  Christ  is  the  sanctifier  of  liis  church, 
and  is  common  to  those  who  have  believed  on  him  under  each  dispensation. 

The  question  of  the  authority  of  the  church  properly  belongs  here,  and 
must,  therefore,  be  considered.  The  Papists  say  that  the  authority  of  the 
church  is  greater  than  that  of  the  Scriptures,  which  is  false.  For  the 
church  did  not  produce  the  Scriptures ;  but  the  Scriptures  gave  birth  to 
the  church.  They  bring  forward  the  testimony  of  Augustin  against  the 
epistle  of  Manichaeus,  cap.  5,  where  he  describes  the  manner  in  which  he 
was  led  to  embrace  the  faith  of  the  Catholic  Church.  He  says  that  he 
obeyed  the  Catholics  when  they  said, '' Believe  the  gospel.''^  And  in  the  same 
book  is  contained  that  declaration  of  his,  so  generally  known :  "  Iivould  not 
believe  the  gospel^  unless  the  authority  of  the  Catholic  Qhurch  would  move 
we."  It  was,  therefore,  by  the  testimony  of  the  church,  that  he  was  induced 
to  read  the  gospel,  and  to  believe  the  doctrine  which  is  contained  therein. 
But  what  then  ?  Does  he  promise  himself,  after  he  has  believed,  that  he 
would  have  more  faith  in  the  church,  than  in  the  gospel,  if  the  church  were 
to  propose,  or  to  decide  any  thing  contrary  to  the  gospel,  or  which  could 
not  be  proven  from  the  Scriptures  ?  Augustin  would  certainly  never  have 
assented  to  this.  Nay,  in  different  portions  of  his  writings,  he  denounces 
anathemas  upon  those,  who  teach  any  thing  different  from  that  which  we 
have  received  in  the  writings  of  the  law  and  gospel.  And  in  the  very  same 
place  to  which  reference  is  had  above,  he  declares,  that  he  could  not  beUeve 
Manichaeus,  because  he  believed  the  gospel,  inasmuch  as  he  could  read 
nothing  in  the  gospel  concerning  the  apostleship  of  Manichaeus.  Hence 
traditions  lead  us  to  the  Scriptures,  and  bind  us  to  that  voice  which  speaks 
in  them. 


TUE   nOLY   CATHOLIC   CHURCH.  291 

But  hero  it  must  be  observed  how  honestly  the  Papists  act  in  this  affair. 
For  wherever  the  word  tradition  occurs,  they  wrest  it  in  a  very  short  time 
from  its  proper  meaning,  and  add  it  to  their  own  traditions,  which  they 
cannot  prove  from  the  word  of  God.  As  when  Paul  says,  ''  I  delivered 
unto  you  that  which  I  received."  (1  Cor.  15 :  3.)  They  immediately 
exclaim,  do  you  not  read  of  traditions  ?  I  do  ;  but  read  on  a  little  further 
to  the  place,  where  Paul  explains  what  those  things  are,  which  were  deliv- 
ered unto  him :  "  I  delivered  unto  you  that  Christ  died  for  our  sins 
according  to  the  Scriptures  ;  and  that  he  was  buried,  and  that  he  rose  again 
accordmg  to  the  Scriptures."  (1  Cor.  15 :  3,  4.)  Here  you  hear  the 
traditions  of  Paul,  to  he  according  to  the  Scriptures.  They  were  first  taken 
out  of  the  Scriptures  of  the  Old  Testament ;  and  then  they  were  committed 
to  writing  by  Paul  himself.  Paul  also  says  concerning  the  Lord's  Supper : 
"  I  have  received  of  the  Lord,  that  which  I  have  delivered  unto  you." 
(1  Cor.  11 :  23.)  But  tliis  tradition  the  Apostle  himself  also  committed 
to  writing,  after  the  Evangehsts.  The  Jesuits  in  like  manner  quote  the 
declaration  of  Paul  in  his  second  epistle  to  the  Thes.,  3  :  6,  where  he  says, 
"  Withdraw  yourselves  from  every  brother  that  walketh  disorderly,  and 
not  after  the  tradition  which  he  received  of  us."  But  a  little  farther  on 
he  declares  in  the  same  chapter  what  tradition  he  meant,  as  must  be  mani- 
fest to  every  one  that  will  read  the  passage  with  care.  And  yet  they  will 
mamtain,  that  many  tilings  are  to  be  believed,  which  cannot  be  proven  by 
the  testimony  of  the  Scriptures.  They  also  show  the  same  effrontery  in 
regard  to  another  declaration  of  Scripture  recorded  in  Acts  16 :  4,  where 
it  is  said,  "  They  delivered  them  the  decrees  for  to  keep,  that  were 
ordained  of  the  apostles  and  elders  which  were  at  Jerusalem;"  when  it  is, 
only  a  little  before,  declared  that  these  decrees  were  sent  down  in  letters 
written  by  the  apostles. 

The  declaration  of  the  Papists,  that  the  Church  does  not  err,  is  true  in  this 
sense:  1.  The  whole  church  does  not  err,  even  though  some  members  of 
it,  or  a  certain  part  of  it,  may  err.  2.  The  church  does  not  err  univer- 
sally, although  it  may  in  some  particular  points  of  doctrine.  3.  It  does 
not  err  in  the  foundation. 

V.    In  what  does  the  Church  differ  from  the  State? 

The  chief  differences  between  the  church  and  the  state  are  the  follow- 
ing:  1.  The  state  is  a  society  which  is  bound  by  certain  civil  laws  for  the 
maintenance  of  external  propriety  and  order,  according  to  each  table  of  the 
Decalogue.  The  church  consists  of  those  who  embrace  the  gospel,  and 
observe  the  sacraments  according  to  divine  appointment,  and  is  governed 
by  the  Spirit  and  word  of  God,  requiring  both  internal  and  external  obedi- 
ence. 2.  In  the  church  there  are  always  some  holy  and  godly  persons, 
which  is  not  always  true  of  the  state.  3.  There  are  many  and  different 
states  which  are  distinguished  from  each  other  by  locality,  time  and  laws ; 
neither  can  he  who  is  a  citizen  of  one  state,  be  a  citizen  of  another  also,  or 
of  all  othei-s ;  nor  is  there  any  one  universal  state  of  wliich  all  others  are 
parts.  The  church,  however,  has  been,  is,  and  ever  will  be,  one  through- 
out all  periods,  and  among  all  nations.  It  is  for  this  reason  called  Catho- 
lic, having  many  parts.  4.  The  head  of  the  church  is  one,  and  in  heaven, 
which  head  is  Christ.     The  different  states  have  many  kings  and  rulers, 


292  THE  HOLY  CATHOLIC  CHURCH. 

and  these  upon  earth.  5.  The  state  has  magisterial  authority  and  power 
to  make  laws,  to  which  it  becomes  us  to  yield  obedience  for  conscience 
sake.  The  church  is  restricted  and  tied  down  to  the  word  of  God,  and  has 
no  power  to  make  new  articles  of  faith.  It  may,  indeed,  establish  rules 
of  order  and  propriety,  but  without  binding  the  conscience  ;  and  that  not 
with  magisterial  authority,  but  with  consent.  6.  The  state  is  armed  with 
power  to  inflict  punishment  upon  obstinate  offenders,  and  to  preserve  its 
laws  with  the  sword.  The  church  has  merely  the  sword  of  the  word,  which 
consists  in  the  denimciation  of  the  wrath  of  God  against  those  who  are  dis- 
obedient. One  and  the  same  person,  as  the  prophets  and  priests  of  old, 
may  sometimes  act  both  in  a  civil  and  eccleciastical  capacity.  Hence  they 
ought  to  be  carefully  distinguished. 

VI.    What  is  the  cause  of  the  Difference  between  the  Church 

AND   the  rest  of  MANKIND  ? 

There  are  three  classes  of  men  in  the  world,  which  differ  very  much  from 
each  other.  There  are  some,  who  by  their  own  avowed  declarations,  are 
so  entirely  alienated  from  the  church  as  to  deny  the  necessity  of  faith  and 
repentance,  and  are,  therefore,  the  avowed  enemies  of  God  and  the  church. 
There  are  others  again  who  are  called,  but  not  effectually,  as  hypocrites, 
who  make  a  profession  of  faith  without  any  true  conversion  to  God.  And 
finally,  there  are  others  who  are  effectually  called,  as  are  the  elect,  of 
which  class  there  is  but  a  comparatively  small  number,  according  to  the 
declaration  of  Christ:  "Many  are  called,  but  few  are  chosen."  (Matt. 
20:16.) 

What  now  is  the  cause  of  this  difference  ?  The  efficient  cause  of  this 
difference  is  the  election  of  God,  who  purposes  to  gather  to  himself  in  this 
world  a  church.  The  Son  of  God  is  the  mediate  executor  of  the  will  of  the 
Father,  whilst  the  Holy  Ghost  is  the  immediate  executor.  The  word  of 
God  is  the  instrumental  cause :  "  God  in  times  past  suffered  all  nations  to 
walk  in  their  own  ways."  "  God  hath  mercy,  upon  whom  he  will  have 
mercy,  and  whom  he  will  be  hardeneth."  "  All  that  the  Father  giveth  me, 
shall  come  to  me."  "  Whom  he  did  foreknow,  he  also  did  predestinate,  to 
be  conformed  to  the  image  of  his  Son.  Moreover,  whom  he  did  predesti- 
nate, them  he  also  called,"  &c.  (Acts  14 :  16.  Rom.  9 :  18  ;  8  :  23, 
30.  John  6  :  37.)  We  are  taught  by  these  declarations  that  the  promise 
of  grace  is  general  in  respect  to  those  that  believe.  God  does  indeed  will 
that  all  should  be  saved,  and  that,  both  on  account  of  the  desire  which  he 
has  for  the  salvation  of  all,  and  also  because  he  invites  all  to  seek  salvation. 
"  But  the  election  hath  obtained  it,  (this  salvation)  and  the  rest  were 
blinded."     (Rom.  11:  7.) 

VII.    Is  there  any  Salvation  out  of  the  Church? 

No  one  can  be  saved  out  of  the  Church:  1.  Because  out  of  the  church 
there  is  no  Saviour,  and  hence  no  salvation.  "  Without  me  ye  can  do  noth 
ing."  (John  15 :  5.)  2.  Because  those  whom  God  has  chosen  to  the 
end,  which  is  eternal  life,  them  he  has  also  chosen  to  the  means,  which 
consist  in  the  inward  and  outward  call.  Hence  although  the  elect  are  not 
always  members  of  the  visible  church,  yet  they  all  become  such  before 


PREDESTINATION.  293 

they  die.  Obj.  Therefore  the  election  of  God  is  not  free.  Ans.  It  is 
free,  because  God  chooses  freely  both  to  the  end  and  the  means,  all  those 
whom  he  has  determined  to  save.  He  never  changes  his  decree  however, 
after  he  has  chosen,  and  ordained  to  the  end  and  tlie  means.  Infants  bom 
in  the  church  arc  also  of  the  church,  notwithstanding  all  the  cant  of  the 
Anabaptists  to  the  contrary. 

What  then  is  it  to  believe  the  Holy  Catholic  Church  ?  It  is  to  believe 
that  there  always  has  been,  is,  and  ever  will  be,  to  the  end  of  time  such  a 
church  in  the  world,  and  that  in  the  congregation  composing  the  visible 
church  there  are  always  some  who  are  truly  converted,  and  that  I  am  one 
of  this  number ;  and  therefore  a  member  of  both  the  visible  and  invisible 
church,  and  shall  forever  remain  such. 

OF  THE  ETERNAL  PREDESTINATION  OF  GOD. 

The  Common  Place  of  the  eternal  predestination  of  God,  or  of  election 
and  reprobation  naturally  grows  out  of  the  doctrine  of  the  church :  and  is 
for  this  reason  correctly  connected  with  it.  In  the  discussion  of  this  sub- 
ject we  must  enquire  principally, 

I.     Is  there  any  predestination? 
n.     What  is  it? 
in.      What  is  the  cause  of  it  ? 
rV.      What  are  the  effects  of  it  ? 
V.     Is  it  unchangeable  ? 
VI.     To  ivhat  extent  may  it  be  known  by  us  ? 
VII.     Are  the  elect  always  members  of  the  church,  and  the  reprobate 

never  ? 
VIII.     Can  the  elect  fall  from  the  church,  and  may  the  reprobate  always 
remain  in  it  ? 
IX.      What  is  the  use  of  this  doctrine  ? 

I.      Is  THERE  ANY  PREDESTINATION  ? 

When  the  question  is  asked,  Is  there  any  such  thing  as  predestination  ?  it  is 
the  same  thing  as  to  enquire,  if  God  has  any  counsel  or  decree,  according 
to  which  he  has  determined  that  some  should  be  saved,  and  others  con- 
demned. There  are  some  who  affirm  that  election,  when  used  in  the 
icriptures,  means  excellence,  on  account  of  which  some  are  regarded 
orthy  to  be  chosen  unto  everlasting  life,  just  as  a  man  may  make  choice  of 
a  noble  horse,  or  of  pure  gold.  It  is  in  the  same  way  that  they  explain 
the  idea  of  reprobation. 

This  view,  however,  is  false,  in  as  much  as  election  is  the  eternal  counsel 
of  God.  That  there  is  such  a  thing  as  predestination,  or  election  and 
reprobation  in  God,  is  proven  by  these  declarations  of  Scripture  :  "  Many 
are  called  but  few  are  chosen."  "  Ye  have  not  chosen  me,  but  I  have 
chosen  you."  "  Other  sheep  I  have  which  are  not  of  this  fold."  "  He 
hath  chosen  us  in  him  before  iiie  foundation  of  the  world ;  having  pre- 
destinated us  unto  the  adoption  of  children  by  Jesus  Christ  to  himself, 
according  to  the  good  pleasure  of  his  will."  "  I  have  much  people  in  this 
city."     "And  as   many   as  were   ordained   to   eternal  life   believed." 


294  PREDESTINATION. 

"  Whom  he  did  predestinate,  them  he  also  called."  (Matt.  20 :  16.  John 
15:  16;  10:  16.  Eph.  1:  4,  5.  Acts  18:  10;  13:  48.  Rom. 
8:  30.) 

The  following  passages  of  the  word  of  God,  may  be  regarded  as  having 
a  special  reference  to  reprobation.  "  God  wiUing  to  shew  his  wrath,  and 
to  make  his  power  known,  endured  with  much  long-suffering  the  vessels  of 
wrath  fitted  for  destruction."  "  Jacob  have  I  loved,  but  Esau  have  I  hated." 
"  It  is  given  to  jou  to  know  the  mysteries  of  the  kingdom  of  heaven,  but 
to  them  it  is  not  given."  "  Who  were  before  of  old  ordained  to  this  con- 
demnation." "  I  thank  thee,  0  Father,  Lord  of  heaven  and  earth,  because 
thou  hast  hid  these  things  from  the  wise,  and  prudent,  and  hast  revealed 
them  unto  babes,  even  so  Father,  for  so  it  seemed  good  in  thy  sight."  "  Ye 
have  not  the  words  of  God,  because  ye  are  not  of  God."  "  Ye  believe  not ; 
because  ye  are  not  of  my  sheep."  "  The  Lord  hath  made  all  things  for 
himself,  yea,  even  the  wicked  for  the  day  of  evil."  (Rom.  9 :  22,  13. 
Matt.  13 :  11.  Jude  4.  Matt.  11 :  25,  26.  John  8 :  47 ;  10 :  26. 
Prov.  16:  4.) 

Obj.  1.  But  the  promise  of  grace  is  imiversal.  Ans.  It  is  universal 
in  respect  to  the  faithful,  that  is,  it  extends  to  all  those  that  believe.  And 
it  is  particular  in  respect  to  all  men.  Our  adversaries,  however,  deny  that 
it  is  universal,  because,  say  they,  those  who  are  converted  may  fall  away, 
which  is  to  weaken  the  general  promise. 

To  this  it  is  objected,  that  God  wills  that  all  men  should  be  saved.  (2. 
Tim.  2 :  4.)  We  reply,  that  there  are  other  passages  which  must  be 
taken  in  connection  with  this  :  such  as  these  :  "  Many  are  called,  but  few 
are  chosen."  "  This  people's  heart  is  waxed  gross,  saith  the  Lord,  lest 
they  should  be  converted,  and  I  should  heal  them."  (Matt.  20  :  16  ;  13 : 
15.)  Here  it  is  declared  that  God  wills  that  some  should  not  be  saved. 
Are  we  then  to  infer,  that  these  declarations  of  divine  truth  contradict  each 
other  ?  God  forbid  !  God  wills  that  all  men  should  be  saved,  in  as  far  as 
he  rejoices  in  the  salvation  of  all :  and  he  rejoices  in  the  punishment  of  the 
wicked,  yet  not  in  as  far  as  it  is  the  torment  of  his  creatures ;  but  in  as 
much  as  it  is  the  execution  of  his  justice.  God  wills  that  all  should  be 
saved,  in  as  much  as  he,  in  a  certain  respect,  invites,  and  calls  all  to  repent- 
ance, but  he  does  not  wiU  the  salvation  of  all,  as  it  respects  the  efficacy  of 
this  calling.  He  blesses  aU,  "  if  haply  they  might  feel  after  him,  and  find 
him  :"  (Acts  17  :  27.)  He  invites  all,  and  says  to  all ;  Honesty  and 
obedience  are  pleasing  to  me,  and  due  to  me  from  you  ;  but  he  does  not  say 
to  all,  I  will  produce  this  honesty,  and  obedience  in  you ;  but  to  the  elect 
alone,  and  that  because,  from  everlasting  it  has  so  pleased  him.  "  The 
election  hath  obtained  it,  and  the  rest  were  bhnded."     (Rom.  11 :  7.) 

Obj.  2.  He  who  bestows  his  gifts  unequally  upon  those  who  are  equal, 
is  a  respecter  of  persons.  Ans.  He  is,  indeed,  a  respecter  of  persons 
who  gives  unequally  to  those  who  are  equal,  if  he  confer  lus  gifts  on  account 
of  external  causes,  which  are  not  the  conditions  on  account  of  which  equal 
rewards  or  punishments  should  be  given,  or  not  given ;  that  is,  when  the 
cause  common  to  both  parties  is  in  his  judgment  overlooked,  and  others  are 
regarded  which  do  not  properly  belong  to^the  cause,  such  as  the  riches, 
power,  honors  and  friendship,  of  the  one  party.  God,  however,  does  not 
look  to  the  outward  circumstances  of  men,  but  requires  faith  and  conver- 
sion, and  gives  eternal  life  to  those  who  possess  these,  and  withholds  it 


PREDESTINATION.  296 

from  those  who  have  not  tliis  faith  and  conversion.  Again  :  he  is  a  respec- 
ter of  persons,  who  gives  unequally  to  those  who  are  equal,  when  he  is 
bound  to  give  e(iually  to  all.  ]5ut  God  gives  most  freely,  out  of  his  pure 
mercy  and  grace  ;  and  is  hound  to  no  one.  We  were  all  liis  enemies  ;  and 
hence  he  might  most  justly  have  rejected  us  all.  And  if  unrighteousness 
should  in  any  respect  attach  itself  to  God,  (which  God  forbid  that  we 
should  say)  he  would  in  that  case  be  unrighteous,  and  a  respecter  of  per- 
sons if  he  were  to  give  any  thing.  God,  therefore,  when  he  has  compas- 
sion upon  some,  and  not  upon  others,  is  no  more  a  respecter  of  persons,  than 
thou  art,  if,  being  moved  by  thy  mercy  and  compassion,  thou  dost  give  alms 
to  one  beggar,  and  none  to  another,  or  if  thou  give  a  farthing  to  one,  and 
a  penny  to  another.  Why  then  dost  thou,  0  man,  accuse  God  of  injustice, 
because  he  has  mercy  upon  whom  he  will,  whilst  he  has  no  mercy  upon 
those  whom  he  will  not,  seeing  that  he  is  under  obligation  to  none  .^  "Is 
it  not  lawful  for  me  to  do  what  I  will  with  mine  own  ?  Is  thine  eye 
evil,  because  I  am  good  ?"  "  Who  hath  first  given  to  him,  and  it  shall  be 
recompensed  unto  him  again."  (Matt.  20  :  15.  Rom.  11 :  35.)  A 
knowledge  of  this  has  an  important  bearing  upon  the  glory  of  God. 

Obj.  3.  It  is  proper  and  just  that  he  who  has  received  a  ransom  suflB- 
cient  for  the  sins  of  all,  should  admit  all  into  his  favor.  God  has  received 
in  his  Son  a  ransom  sufficient  for  the  sins  of  the  whole  world.  Therefore 
he  is  bound  to  receive  all  into  his  favor.  Ans.  It  is  just  that  he  should 
admit  all  into  his  favor,  who  has  received  a  ransom  sufficient  for  all,  and 
which  is  to  be  applied  to  all.  But  there  is  no  apphcation  of  this  to  all, 
because  it  is  said,  "  I  pray  not  for  the  world,  but  for  them  which  thou  hast 
given  me."  But  a  ransom,  say  our  opponents,  that  is  sufficient  for  all, 
ought  to  be  appHed  to  all ;  because  it  belongs  to  infinite  mercy  to  do  good 
to  all.  But  w^e  deny  that  infinite  mercy  consists  in  the  number,  that  are 
saved.  It  consists  rather  in  the  manner  in  which  they  are  saved.  God, 
moreover,  will  not  bestow  this  blessing  upon  all,  because  he  is  most  wise 
and  just.  He  can,  and  will  exercise  his  mercy  and  justice  at  the  same 
time.  "  God  so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  belie veth  in  him  should  not  perish,  but  have  everlasting  life." 
"  He  that  believeth  not  is  condemned  already,"  &c.  (John  3  :  16,  18.) 
It  is  still  further  objected :  He  who  receives  a  ransom  that  is  sufficient  for 
all,  and  yet  does  not  save  all,  is  unjust ;  because  he  receives  more  than  he 
bestows.  But  God  is  not  unjust.  Therefore  he  receives  all  into  his  favor. 
Ans.  He,  who  thus  acts,  is  unjust  unless  he  himself  gave  the  ransom.  But 
God  gave  it.  Therefore  he  receives  of  his  own,  and  not  of  that  which 
belongs  to  us.  Again :  it  is  not  the  sufficiency,  but  the  application  of  this 
ransom  which  binds  God  to  receive  all  into  his  favor.  But  he  has  not  obli- 
gated himself  to  apply  this  ransom  to  all. 

Obj.  4.  He  who  afflicts  some  for  the  sake  of  his  own  glory,  is  unjust. 
God  is  not  unjust.  Therefore  he  does  not  afflict,  nor  cast  off*  any  for  the 
sake  of  his  own  glory.  Ans.  We  deny  the  major  proposition  if  under- 
stood generally.  Of  creatures  it  is  true,  but  it  is  not  true  of  God,  because 
he  is  the  highest  good,  and  the  greatest  respect  ought  to  be  had  for  the 
highest  good.  But  the  liighest  good,  or  the  glory  of  God,  does  not  merely 
require,  that  the  mercy  of  God,  but  that  his  justice  also,  should  be  manifested. 
Again :  he  is  unjust  who,  for  his  own  glory,  afflicts  some  without  any  suffi 
cient  cause,  as  w^hen  those  who  are  punished  are  not  worthy  of  death. 


296  PREDESTINATION. 

But  this  is  not  the  case  with  God,  who,  for  his  own  glory,  permits  some  to 
perish,  inasmuch  as  they  themselves  willingly  fall  into  sin,  and  perish. 
Nor  is  God  any  more  bound  to  save  men,  than  he  was  to  create  them. 
He  does,  indeed,  permit  men  to  fall  into  sin ;  but  they  do  it  freely,  him- 
self not  being  bound  to  save  any ;  but  bound  to  have  a  greater  regard  for 
his  own  glory,  than  the  salvation  of  the  reprobate. 

Obj.  5.  But  he  who  predestinates  to  a  certain  end,  also  predestinates 
the  means  through  which  this  end  is  attained.  God,  according  to  this 
doctrine,  predestinates  some  to  damnation.  Therefore  he  also  predesti- 
nates them  to  sin,  as  the  means  through  which  they  are  brought  to  this  end. 
That  sin  is  the  means  through  which  this  end  is  reached,  is  evident  from 
the  fact  that  none  are  damned,  but  those  who  are  guilty  of  sin.  Ans. 
There  are  two  kinds  of  means.  There  are  some  means  which,  in  whatever 
way  it  may  be,  go  before  the  end,  and  which  he  employs  who  is  aiming  at 
a  certain  end,  and  by  the  help  of  which  he  reaches  and  accomplishes  the 
end  which  he  intended.  There  are  also  other  means  which  do,  indeed, 
contribute  to  a  certain  end,  but  which  are  not  done  by  him  who  intends  the 
end;  but  are  merely  permitted,  from  which  it  does  not  follow  that  he 
wills  them.  We  reply,  therefore,  to  the  major  proposition ;  he  who  wills 
the  end,  wills  also  the  means  which  he  himself  employs,  and  by  which  he 
works  for  the  accomphshment  of  the  end  which  he  intends ;  but  he  does 
not  will  all  means,  otherwise  there  would  be  more  in  the  conclusion,  than 
in  the  premises.  Neither  does  God  will  those  things  which  he  permits :  he 
merely  does  not  prevent  their  accomplishment,  if  they  do  not  hinder  his  end. 

Obj.  6.  He  who  calls  all,  and,  in  the  mean  while,  wills  to  save  only  a 
certain  number,  dissembles.  God,  according  to  this  doctrine,  does  so. 
Therefore  he  dissembles.  Ans.  Nothing  can  be  inferred  from  mere  par- 
ticulars. Or  we  may  reply,  that  there  is  here  an  incorrect  chain  of  reason- 
ing, by  putting  that  for  a  cause  which  is  no  cause.  The  first  proposition, 
moreover,  if  understood  universally,  is  false  ;  because  there  may  be  another 
cause.  God  calls  all,  not  that  he  may  dissemble  and  deceive,  but  that  he 
may  render  all  inexcusable.  Hence  the  major  proposition  ought  to  be 
distinguished  thus :  He  who  calls  all,  and  yet  wills  to  save  only  a  certain 
number,  that  he  may  deceive  them,  is  guilty  of  dissembling,  if  he  call  them 
indiscriminately,  and  with  a  mind  unwilling  to  influence  all  to  obey.  But 
God  never  promised  that  he  would  effect  this  in  all.  There  is,  therefore, 
no  contradiction  in  these  premises  or  declarations ;  all  ought  to  do  it,  and 
I  will  effect  it  in  some  ;  because  the  terms  are  not  the  same. 

Obj.  7.  They  cannot  have  comfort  whose  salvation  depends  on  the 
secret  counsel  of  God.  Our  salvation  depends  upon  the  secret  counsel  of 
God.  Therefore  we  cannot  have  comfort.  Ans.  We  cannot,  indeed, 
have  comfort  before  the  will  of  God  is  revealed  unto  us.  But  God  has 
made  known  his  secret  counsel  through  his  Son,  and  the  Holy  Spirit ;  and 
also  by  the  effects  which  accompany  it,  according  as  it  is  said :  "  Being 
justified  by  faith  we  have  peace."  "  AYho  hath  also  sealed  us,  and  given 
us  the  earnest  of  the  Spirit  in  our  hearts."  "  The  Spirit  itself  beareth 
witness  with  our  spirit  that  we  are  the  children  of  God."  "  Hereby  we 
know  that  he  abideth  in  us,  by  the  Spirit  which  he  hath  given  us."  (Rom, 
5:1.  2  Cor.  1:22.  Rom.  8  :  16.  IJohn  3  :  24.)  It  is  true,  therefore, 
that  before  the  secret  counsel  of  God  is  made  known  mito  us,  we  can  obtain 
no  comfort  from  it ;  but  it  is  different  after  it  is  once  known. 


PREDESTINATION.  297 

Obj.  8.  No  man  ought  to  attempt  that  which  is  done  in  vain.  But  it 
is  to  no  purpose  that  reprobates  repent,  in  as  much  as  their  salvation  is  im- 
possible. Therefore  they  ought  not  to  attempt  it.  Ans.  This  would  be 
true  if  they  knew  that  they  were  among  the  reprobate ;  but  God  has  not 
been  pleased  to  reveal  this  to  any  one.  The  objection,  therefore,  involves 
a  contradiction,  in  that  it  affirms  that  one  can  be  among  the  reprobate,  and 
yet  repent.  If  any  one  repent,  he  is  no  longer  a  reprobate.  There  is, 
therefore,  no  danger  to  be  apprehended  from  this  absurdity. 

II.    What  is  Predestination? 

Predestination  differs  from  providence,  as  species  from  genus.  Provi- 
dence is  the  counsel  of  God  concerning  all  his  creatures ;  but  predestina- 
tion is  the  counsel  of  God,  with  reference  to  the  salvation  of  angels,  and 
men.  Predestination  is,  therefore,  the  eternal,  most  righteous  and 
unchangable  counsel  of  God  concerning  the  creation  of  man,  the  permis- 
sion of  man  to  fall  into  sin  and  eternal  death,  the  sending  of  his  Son  in  the 
flesh  that  he  might  be  a  sacrifice,  and  the  salvation  of  some  by  true  faith 
and  conversion  through  the  Holy  Spirit  and  the  word  for  the  sake  of  the 
mediator,  by,  and  on  account  of  whom  they  are  justified,  raised  to  glory, 
and  rewarded  with  eternal  life ;  wliilst  the  rest  are  left  in  sin  and  death, 
raised  to  judgement,  and  cast  into  everlasting  punishment.  This  definition 
of  predestination  is  given  with  reference  to  men,  and  not  to  angels,  because 
it  is  of  the  salvation  of  men  that  we  shall  here  speak. 

The  two  parts  of  predestination  are  embraced  in  election  and  reprobation. 
Election  is  the  eternal  and  unchangeable  decree  of  God,  by  which  he  has 
graciously  decreed  to  convert  some  to  Chist,  to  preserve  them  in  faith,  and 
repentance,  and  through  him  to  bestow  upon  them  eternal  life.  Reproba- 
tion is  the  eternal,  and  unchangeable  purpose  of  God,  whereby  he  has 
decreed  in  his  most  just  judgement  to  leave  some  in  their  sins,  to  punish 
them  with  blindness,  and  to  condemn  them  eternally,  not  being  made  par- 
takers of  Christ,  and  his  benefits.  That  both  election  and  reprobation  are 
the  decree  of  God,  these  and  similar  declarations  of  Scripture  prove  :  "  I 
know  whom  I  have  chosen."  "  According  to  his  grace  which  was  given 
us  in  Christ  Jesus,  before  the  w^orld  began."  "  He  hath  mercy  on  whom 
he  will."  (John  13  :  18.  2.  Tim.  1 :  9.  Rom.  9:  18.)  Election  and 
reprobation  were,  therefore,  made  with  counsel ;  and  hence  each  is  the 
decree  of  God,  and  for  this  reason  eternal :  because  there  is  nothing  new 
in  God,  but  all  things  are  from  everlasting,  or  before  the  foundation  of  the 
world.  In  as  much  now  as  he  has  chosen  us,  he  must  have  rejected  the 
rest,  which  is  still  further  proven  by  the  import  of  the  word  election,  or 
choice;  for  that  which  is  chosen,  is  selected,  whilst  other  things  are 
rejected. 

m.    What  are  the  causes  of  Predestination  ? 

The  efficient  and  moving  cause  of  predestination  is  the  good  pleasure  of 
God.  "  Even  so.  Father  ;  for  so  it  seemed  good  in  thy  sight."  (Matt. 
11:  26.)  God  saw  nothing  good  in  us,  on  account  of  which  he  chose  us, 
seeing  that  we  were  all  by  nature  the  children  of  wrath,  even  as  others. 
And  whatever  good   there   is  in  us,   that    God    has   wholly  wrought. 


298  PREDESTINATION. 

But  he  effects  nothing  in  us,  which  he  has  not  decreed  from  everlasting. 
Wherefore  the  good  pleasure  of  God,  which  alone  is  most  free,  and  gracious, 
or  the  mercy  of  God  exercised  most  freely,  is  the  efficient,  and  moving  cause 
of  our  election.  It  is  of  grace  we  say,  and  not  out  of  regard  to  any  good- 
ness seen  in  us.  "  He  hath  mercy  on  whom  he  will."  "  Ye  have  not 
chosen  me,  but  I  have  chosen  you."  "  God  hath  predestinated  us,  unto 
the  adoption  of  children  by  Jesus  Christ  to  himself  according  to  the  good 
pleasure  of  his  will."  "  For  the  cliildren  being  not  yet  born,  neither  having 
done  any  good  or  evil,  that  the  purpose  of  God  according  to  election  might 
stand,  not  of  works,  but  of  him  that  calleth,  it  was  said  unto  her,  the  elder 
shall  serve  the  younger.  So  it  is  not  of  him  that  willeth,  nor  of  him  that 
runneth,  but  of  God  that  sheweth  mercy.  Whom  he  will,  he  hardeneth." 
"  Giving  thanks  unto  the  Father,  which  hath  made  us  meet  to  be  partakers 
of  the  inheritance  of  the  saints  in  hght."  "  For  who  maketh  thee  to 
differ  from  another  ?  and  what  hast  thou,  that  thou  didst  not  receive." 
"  Who  hath  saved  us,  and  called  us  with  an  holy  calling,  not  according  to 
our  works,  but  according  to  his  own  purpose  and  grace,  which  was  given 
us  in  Christ  Jesus  before  the  world  began."  (Rom.  9 :  18.  John  15  : 
16.     Rom.  9 :  10,  11,  16.     Col.  1 :  12.     1.  Cor.  4:7.     2.  Tim.  1 :  9.) 

The  efficient  cause  of  reprobation  is  also,  in  like  manner,  the  good  pleas- 
ure of  God  which  is  most  free.  For  seeing  that  we  are  all  by  nature  the 
children  of  wrath  we  should  all  perish  if  sin  were  the  cause  of  reprobation. 
The  cause  of  reprobation  is,  therefore,  not  in  men,  but  in  God,  and  is  his 
will  showing  forth  his  own  glory,  as  it  is  said,  "  He  hath  mercy  on  whom 
he  will  have  mercy,  and  whom  he  will  be  hardeneth."  "  Even  so,  Father : 
for  so  it  seemed  good  in  thy  sight."  Hence  in  relation  to  individuals,  no 
other  reason  can  be  given  why  this  one  is  elected,  and  that  one  reprobated, 
but  the  good  pleasure  of  God. 

The  cause  of  damnation,  however,  which  is  sin,  is  wholly  in  men.  God 
will  declare  his  justice  in  the  condemnation  of  the  reprobate.  And  hence 
he  condemns  no  one,  neither  does  he  give  any  over  to  damnation,  unless  it 
be  on  account  of  sin :  God  does  not  will  the  damnation  of  any  one,  as  it 
is  damnation,  but  as  a  just  punishment.  Neither  does  punishment  ever 
take  place,  except  where  sin  has  reigned.  Hence  the  chief  cause,  and  source 
of  damnation  is  to  be  found  in  the  free  will  of  devils  and  men ;  because 
they  of  their  own  accord  separated  themselves  from  God.  But  the  chief 
cause  of  salvation  is  the  eternal,  and  most  free  election  of  God,  who  saw 
nothing  in  us,  why  he  should  convert  us  unto  Christ,  rather  than  others,  and 
save  and  rescue  us  from  the  common  ruin,  to  which  all  were  exposed  on 
account  of  sin. 

The  chief  final  cause  of  predestination  is  the  manifestation  of  the  glory 
of  God.  The  last,  and  proper  final  cause  of  election  is  the  manifestation 
of  the  goodness  and  mercy  of  God  in  sa\dng  the  elect  by  his  grace  ;  and  the 
next  final  cause  is  the  justification  of  the  elect,  and  their  salvation  through 
Christ.  The  apostle  comprehends  each  of  these  causes  in  the  words  ;  "  He 
hath  predestinated  us  to  the  praise  of  the  glory  of  his  grace,  wherein  he 
hath  made  us  accepted  in  the  Beloved."  (Eph.  1 :  6.)  On  the  contrary, 
the  chief  final  cause  of  reprobation  is  the  declaration  of  the  justice,  severity 
and  hatred  of  God  against  sin  in  the  reprobate  ;  "  God  willing  to  shew  his 
wrath,  and  to  make  his  power  known  endured  with  much  long-suffering 
the  vessels  of  wrath  fitted  for  destruction."     (Rom.  9 :  22.) 


PREDESTINATION.  299 

Obj.  1.  God  fore-knew  our  works,  and,  therefore,  himself  chose  us  on 
account  of  them.  Ans.  He  fore-knew  those  good  things,  which  he  had 
determined  to  work  in  us,  and  not  which  we  ourselves  would  accomplish,  as 
he  also  fore-knew  the  persons ;  otherwise  he  could  not  have  foreknown  any 
good.  So  God  could  not  have  foreseen  any  evil  works,  unless  he  had 
resolved  to  permit  them. 

Obj.  2.  Those  whom  God  chose  in  Christ,  he  found  in  him,  inasmuch 
as  he  confers  his  benefits  upon  none,  except  those  who  are  in  Christ.  God 
chose  us  in  Christ.  Therefore  he  found  us  in  him,  that  is,  he  foresaw  that 
we  would  receive  Christ,  believe  in  him,  and  be  better  than  others,  and 
hence  chose  us.  Ans.  We  deny  the  major  proposition,  because  the  rea- 
son which  it  assigned  is  true,  not  of  election,  but  of  the  effects  of 
election,  and  of  the  consummation  of  the  benefits  of  Christ,  which  extend  to 
none,  except  those  who  are  united  to  Christ  by  faith,  as  it  is  said:  "  Except 
ye  abide  in  me,  ye  shall  have  no  life  in  you."  (John  15  :  4.)  But  it  is 
false  when  apphed  to  election,  and  the  first  cause  of  our  salvation,  as  is 
evident  from  the  declaration  of  the  Apostle  (Eph.  1 :  4.)  to  which  the 
objection  refers ;  for  he  chose  us  before  the  foundation  of  the  world,  not 
because  we  were,  but  that  we  might  be  blameless  and  holy,  and  thus  better 
than  others  ;  not  that  we  were  already  m  Christ,  but  that  he  might  engi-aft 
us  into  him,  and  adopt  us  among  his  children.  Our  faith,  or  holiness, 
therefore,  which  was  foreseen  is  not  the  cause,  but  the  efiect  of  our  elec- 
tion in  Christ.  He  chose  us,  not  as  being  already  sons,  but  that  we  might 
be  adopted  among  his  children.  Augustin  says:  "  He  chose  us  ^  not  for 
the  7'eason  that  ive  were  then  holy  ;  nor  yet  because  we  would  become  holy  ; 
but  rather  for  this  end^  that  in  the  day  of  grace  we  might  be  holy  through 
good  ivorhy  He  chose  us  then,  not  because  we  would  be  holy,  but  in 
order  that  we  might  be  holy.  The  Pelagians,  perverting  the  truth,  say, 
God  foreknew  who  would  be  holy,  and  without  blame  by  the  choice  of  their 
free  will,  and  for  this  reason  chose  them  by  his  fore-knowledge,  such  as  he 
knew  they  would  be.  The  Apostle,  however,  refutes  this  position  in  the 
passage  already  referred  to,  where  he  says  that  God  chose  us  that  we  should 
be  holy. 

Obj.  3.  But  the  cause  of  our  election  is  the  merit  of  Christ  applied 
unto  us  by  faith.  Therefore  it  is  not  the  good  pleasure  of  God.  Ans. 
We  deny  the  antecedent,  for  the  reason  that  the  merit  of  Christ  is  not 
enumerated  among  the  causes,  but  among  the  effects  of  election,  and  the 
causes  of  our  salvation.  He  chose  us  in  Christ,  viz,  as  in  the  Head. 
Hence  he  first  chose  the  head,  and  ordained  him  to  the  office  of  mediator. 
;as  Peter  testifies :  (1  Pet.  1 :  20.)  then  he  chose  us  also  as  members  of 
that  head.  "God  so  loved  the  world  that  he,"  &c.  (John  3:  16.) 
The  love  of  God,  therefore,  which  is  his  free  election,  is  the  cause  on 
account  of  which  he  sent  his  Son,  and  not  the  sending  of  his  Son,  the  cause 
of  his  love. 

Obj.  4.  Evil  works  are  the  cause  of  reprobation.  Therefore,  good 
works  are  the  cause  of  election.  Ans.  We  deny  the  first  proposition ; 
for  evil  works  are  not  the  cause  of  reprobation,  but  of  damnation,  and  the 
appointment  thereto,  which  follows  reprobation.  If  sin  were  the  cause  of 
reprobation,  we  should  all  be  reprobates ;  because  we  are  all  equally  the 
children  of  wrath.  "  For  the  children  being  not  yet  born,  neither  having 
done  any  good  or  evil,  that  the  purpose  of  God  according  to  election  might 


300  PREDESTINATION. 

stand,  not  of  works,  but  of  him  that  calleth ;  it  was  said  unto  her,  the  elder 
shall  serve  the  younger."  (Rom.  9 :  11,  12.)  "  Good  works ^^^  said 
Augustin,  "  do  not  precede^  hut  follow  justification.''^  They  are,  therefore, 
not  the  cause  of  justification;  much  less  are  they  the  cause  of  our  election. 
They  spring  from,  and  have  their  perpetual  \drtue  in  the  grace  of  God 
alone. 

IV.    What  are  the  effects  of  Predestination? 

The  effects  of  election  comprehend  the  entire  work  of  our  salvation,  and 
the  degrees  of  our  redemption  which  may  be  said  to  embrace  the  following 
particulars:  1.  The  establishment  and  gathering  of  the  Church.  2.  The 
gift,  and  mission  of  Christ,  the  mediator,  and  of  his  sacrifice.  3.  The 
effectual  calling  and  conversion  of  the  elect  to  Christ  by  the  word  and 
Spirit  of  God.  4.  Faith,  justification  and  regeneration.  5.  Good  works. 
6.  Final  perseverance.  7.  Our  resurrection  unto  glory.  8.  Our  glorifi- 
cation and  eternal  hfe. 

The  effects  of  reprobation  comprise  :  1.  The  creation  of  the  reprobate. 
2.  The  want  of  the  grace  of  God.  3.  Blindness  and  obduracy.  4.  Per- 
severance in  sin.  5.  Their  resurrection  to  the  judgment.  6.  Their  ban- 
ishment into  everlasting  punishment. 

Obj.  1.  Different  causes  produce  different  effects.  The  effects  of  elec- 
tion are  good  works.  Therefore  the  effects  of  reprobation  are  evil  works. 
Ans.  Nothing  can  be  decided  upon  from  mere  particulars.  The  major 
proposition,  moreover,  is  not  always  true  of  voluntary  causes,  which  may 
work  differently,  and  yet  not  produce  contrary  effects,  as  is  true  in  the 
present  instance ;  because  God  has  decreed  to  effect  good  works  in  the 
elect,  and  to  permit  those  that  are  evil  in  the  reprobate.  The  devil  and 
wicked  men  are,  however,  the  proper  cause  of  evil  works. 

Obj.  2.  Blindness  is  the  effect  of  reprobation.  But  blindness  is  sin. 
Therefore  sin  is  the  effect  of  reprobation.  Ans.  Blmdness  is  a  sin  in 
respect  to  the  persons  who  bring  it  upon  themselves,  or  in  as  far  as  it  is 
received  and  merited ;  but  in  as  far  as  God  inflicts  it  upon  wicked  men  for 
rejecting  the  truth,  it  is  a  just  punishment,  from  which  it  is  of  his  mercy 
alone,  if  he  delivers  any. 

V.    Is  Predestination  unchangeable? 

Predestination  is  fixed  and  unchangeable.  This  is  evident  from  the  gen- 
eral reason,  that  God  is  unchangeable,  and  that  his  decree  does  not  depend 
upon  the  various  changes  which  are  occurring  in  the  world,  which  rather 
depend  upon  the  divine  decree.  What  God  has,  therefore,  determined 
from  everlasting  concerning  the  salvation  of  the  elect,  and  the  danmation 
of  the  reprobate,  he  has  decreed  unchangeably.  Hence  both  election  and 
reprobation  are  fixed  and  unchangeable.  Those  whom  God  has  willed,  and 
determined  from  everlasting  should  be  saved,  them  he  now,  and  for  ever 
desires  and  purposes  to  save,  which  may  also  be  said  in  relation  to  repro- 
bation, for  it  is  likewise  unchangeable.  There  are  various  declarations  of 
Scripture  which  prove  this :  "  My  counsel  shall  stand."  "  I  am  the  Lord, 
I  change  not."  "  This  is  the  Father's  will  which  hath  sent  me,  that  of  all 
which  he  hath  given  me,  I  shoiald  lose  nothing."     "  Neither  shall  any  man 


PREDESTINATION.  301 

pluck  my  sheep  out  of  my  hand."  *'  Ye  believe  not ;  because  ye  are  not 
of  my  sheep."  "The  foundation  of  God  standeth  sure,  having  this  seal." 
"The  Lord  knoweth  them  that  are  his."  (Is.  4(3 :  10.  Matt.  3:  6. 
John  6  :  39  ;  10  :  28,  26.  2  Tim  2  :  19.)  That  the  decree  of  God  con- 
cerning the  salvation  of  the  elect  is  the  foundation  of  Avhich  Paul  speaks 
in  the  last  passage  just  quoted,  may  be  inferred  from  the  fact  that  it  is  the 
origin,  and  foundation  of  our  salvation,  and  of  all  the  means  which  contrib- 
ute to  it ;  and  also  because  it  is  solid,  and  firm  like  a  foundation,  and  is, 
therefore,  never  overthro-vvn.  It  is  necessary  that  we  should  have  a  knowl- 
edge of  tliis,  in  order  that  -sve  may  have  sure  comfort,  believe  in  eternal 
life  and  all  the  other  articles  of  our  faith.  This  reason  is  frequently 
repeated  in  the  Scriptures,  and  should  often  be  thought  upon ;  because  he 
who  has  no  firm  assurance  of  future  grace,  is  also  uncertain  of  present 
grace,  inasmuch  as  God  is  unchangeable, 

VI.      To    WHAT  EXTENT    MAY   WE   KNOW   THE   PREDESTINATION  OP   GOD  ; 
AND  CAN  WE,  AND  OUGHT  WE  TO  BE  CERTAIN  OF  IT  ? 

Election  and  reprobation  are  known  in  general,  as  that  there  are  some  elect, 
and  some  reprobate  :  but  not  in  particular,  as,  that  this  one,  or  that  one  is 
chosen,  or  not.  But  of  our  own  election  in  particular,  we  not  only  may, 
but  ought  to  be  certain,  the  knowledge  of  which  is  obtained,  a  posteriori, 
that  is,  from  our  conversion  to  God,  or  from  true  faith  and  repentance, 
which  are  the  ejQfects  of  our  election  unto  eternal  life.  That  we  may  know 
and  believe  that  we  are  certainly  chosen  of  God,  we  must  believe  in  Christ, 
and  also  in  eternal  life.  This,  however,  we  cannot  do  except  we  have  true 
faith  and  repentance.  And  as  every  one  ought  to  have  this  faith  and 
repentence,  so  each  one  ought  certainly  to  beHeve  that  he  is  of  the  number 
of  the  elect,  or  else  he  will  charge  upon  God  a  lie.  "  We  rejoice  in  hope 
of  the  glory  of  God."  (Rom.  5  :  2.)  Christ  is  our  intercessor,  and  pre- 
vails in  our  behalf,  that  we  may  for  ever  be  preserved.  /  believe  in  eter- 
nal life,  (not  only  spiritual,  but  eternal)  which  being  here  commenced,  I 
carry  with  me  out  of  this  life.  Nor  does  every  one  only  know  his  own 
election  in  particular  from  his  faith  and  conversion ;  but  he  may  also  know 
in  general  that  others  are  also  elected.  And  in  general  we  ought  not  only 
to  hope,  but  also  to  believe  firmly  that  there  are  others  elected  besides 
ourselves  ;  for  we  are  bound  to  beheve  in  the  article  concerning  the  church, 
that  it  always  has  been,  and  now  is.  But  no  one  separately  considered  is 
the  church,  nor  should  any  one  say  as  Elijah,  "I,  even  I  only,  am  left." 
(1  Kings  19  :  14.)  But  it  does  not  belong  to  us  to  discern  in  regard  to 
every  individual.  It  is  well,  however,  that  we  should  hope  in  regard  to 
the  election  of  others,  even  individually.  In  short,  the  election  of  all  is 
known  in  general ;  but  it  is  known  in  particular  in  a  difierent  respect  of 
one's  self,  and  of  others. 

In  relation  to  reprobation  no  one  ought  to  determine  any  thing  with 
certainty,  either  concerning  himself,  or  another  before  the  end  of  fife,  for 
the  reason  that  he  who  is  not  yet  converted,  may  be  before  he  dies.  Hence 
no  one  ought  to  decide  concerning  others  that  they  are  reprobate,  but  should 
hope  for  the  best.  In  regard  to  himself,  however,  every  one  ought  to 
believe  with  certainty  that  he  is  one  of  the  elect ;  for  we  have  a  universal 
command  for  all  to  repent,  and  believe  the  gospel. 


302  PREDESTINATION. 

Vn.    Are  the  Elect  always  members  of  the  Church,  and  the 
Reprobate  never  ? 

The  elect  are  not  alway  members  of  the  church,  but  become  such  when 
they  are  converted,  and  regenerated  by  the  Holy  Spirit.  For  it  is  said ; 
"  If  any  man  have  not  the  Spuit  of  Christ  he  is  none  of  his."  (Rom.  8  : 
9.)  The  church  is  likewise  called  holy.  But  the  elect  are  not  holy  before 
their  conversion  to  God ;  for  Paul  expressly  says :  "  Such  were  some  of 
you  ;  but  ye  are  washed,  but  ye  are  sanctified."  And  again ;  "  Who  hath 
translated  us  into  the  kingdom  of  his  dear  Son."  (Cor.  6  :  11.  Col.  1 : 
13.)  There  are  some  who  are  born  in  the  chm'ch,  and  live  and  die  in  it, 
whilst  others  again  are  not  born  in  it ;  but  are  called,  some  sooner  and  others 
later  to  the  church  visible  and  invisible,  as  the  thief  on  the  cross.  "  Other 
sheep  I  have,  which  are  not  of  this  fold,  them  also  I  must  bring,"  said 
Christ.  (John  10 ;  16.)  "I  have  much  people  in  this  city,"  that  is  by 
election.  (Acts  18 :  10.)  So  the  reprobate  are  not  always  estranged 
from  the  church ;  but  are  sometimes  born  in  it,  and  sometimes  become 
members  of  the  visible  church,  and  go  out  from  it  agam.  "  They  went 
out  from  us."  "  Grievous  wolves  shall  enter  in  among  you."  (1.  John 
2  :  19.     Acts  20  :  29.) 

Obj.  1.  All  those  that  believe  are  always  members  of  the  church.  But 
all  the  elect  believe,  because  the  saved,  the  elect,  the  faithful  are  inter- 
changeable tei-ms.  Therefore  all  the  elect  are  always  members  of  the 
church.  Ans.  We  reply  to  the  minor  proposition,  that  the  terms  enume- 
rated are  indeed  interchangeable,  but  are  nevertheless  used  with  a  certain 
hmitation.  All  the  faithful,  and  those  that  are  to  be  saved  are  elected, 
and  that  always,  and  at  all  times.  And  all  the  elect  are  such  as  do  beheve, 
and  as  will  be  saved,  yet  not  always ;  for  at  one  time  it  may  be  said  of  them 
that  they  are  to  be  saved ;  at  another  that  they  do  beheve,  and  at  another 
that  they  are  saved.  So  far  then  these  terms  are  convertable ;  because 
all  the  elect  do  believe,  or  will  beheve  before  the  end  of  life :  for  now  is 
the  day  of  grace :  then  will  be  the  day  of  judgment. 

Obj.  2.  Christ  notwithstanding  calls  those  his  sheep,  who  are  not  as  yet 
converted  from  the  Gentiles.  "  I  have,"  said  he,  "  other  sheep  which  are 
not  of  this  fold,"  which  means  that  they  are  not  of  that  portion  of  the 
church  which  was  to  be  gathered  from  among  the  Jews.  Therefore  those 
other  sheep,  seem  to  be  of  the  general  flock.  Ans.  These  were  even  then 
sheep,  as  to  the  counsel,  and  care  of  God,  but  not  as  touching  the  fulfillment 
of  his  decree :  in  other  words  they  were  sheep  by  predestination.  In  short, 
the  elect  are  not  always  members  of  the  chm'ch,  but  it  is  necessary,  that 
they  should  be  brought  into  the  church,  even  if  it  should  occur  in  the  very 
moment  of  death.  This  is  what  we  mean  when  we  say  that  it  is  necessary 
that  all  the  elect  in  this  life  begin  eternal  hfe.  The  reprobate  are  indeed 
sometimes  members  of  the  visible  church,  and  are  not  always  estranged 
from  it :  but  they  never  truly  came  into  it,  nor  are  they  ever  members 
of  the  invisible  church,  which  is  that  of  the  saints ;  for  they  are  always 
aliens  to  this. 


THE  COMMUNION   OF  SAINTS.  303 

VIII.     Can  tue  elect  fall  from  the  Cuurch,  and  may  the 
Reprobate  always  remain  in  it  ? 

This  (question  has  akeady  to  a  certain  extent  been  answered  in  what  we 
have  said  of  the  unchangeableness  of  election,  and  of  the  perseverance  of 
the  saints.  The  elect  when  thej  are  once  truly  in  the  churcli  of  the 
saints,  may  indeed  sometimes  fall,  but  they  never  wholly  and  finally 
depart  from  it;  not  wholly,  because  they  never  so  fall  that  they  may 
become  the  enemies  of  God  and  the  church ;  nor  yet  finally,  because  they 
do  not  continue  in  apostacy,  but  do  most  certainly  at  length  repent  and 
turn  to  God.  "  A  bruised  reed  shall  he  not  break,  and  the  smoking  flax 
shall  he  not  quench."  "  Neither  shall  any  man  pluck  them  out  of  my 
hand."  (Is.  42  :  3.  John  10  :  28.)  But  all  the  reprobate,  and  hypo- 
crites do  at  length  go  out  of  the  church,  and  with  the  gifts  which 
they  had,  they  lose  also  those  which  they  seemed  to  have.  "  They  went 
out  from  us,  but  they  were  not  of  us,  for  if  they  had  been  of  us,  they 
would  no  doubt  have  continued  with  us,"     (John  2 :  19.) 

Obj.  But  the  saints  have  also  fallen  into  sin,  as  David,  Peter,  &c., 
Ans.  They  fall,  but  not  totally,  nor  finally.  Peter  fell,  but  not  totally  nor 
finally,  for  he  retained  in  his  heart  the  love  of  Christ,  although  he  denied 
him  through  fear  of  danger.  He  also  afterward  acknowledged  his  fall,  and 
wept  bitterly  over  it.  Augustin  says  ;  ^^  Peters  faith  did  not  fail  in  his  heart, 
ivhen  he  ceased  to  make  confession  with  his  mouth.'' '^  Nor  did  David  fall 
totally  ;  for  being  reproved  of  God  by  his  prophet,  he  did  truly  repent,  and 
gave  evidence  that  his  faith  was  not  wholly  lost,  but  merely  slumbered  for 
a  time.  Hence  he  prayed,  "  Take  not  thy  Holy  Spirit  from  me."  Ps. 
51 :  13.)  The  saints,  therefore,  never  wholly  fall.  But  hypocrites,  and 
the  reprobate  at  length  wholly,  and  finally  fall  away  in  such  a  manner,  that 
they  never  return  to  repentance :  and  because  the  love  of  God  was  never 
in  them,  they  were  never  of  the  member  of  the  elect.  Hence  it  is  not  to 
be  7/ondered  at,  if  they  at  length  wholly  fall  from  the  church. 

IX.    What  is  the  use  of  this  Doctrine? 

The  use  of  this  doctrine  is,  first  that  all  the  glory  of  oui*  salvation  may 
be  attributed  to  God.  "  What  hast  thou,  that  thou  didst  not  receive." 
(1.  Cor.  4:7.)  And  secondly,  that  we  may  have  sure,  and  certain  comfort. 
This  consolation  we  shall  not  want,  if  we  do  not  doubt  in  reference  to  the 
things  here  taught :  and  especially  if  every  one  of  us  be  firmly  persuaded, 
that  the  decree  of  God  concerning  the  salvation  of  the  elect  be  wholly 
unchangeable  ;  and  also  that  he  himself  is  one  of  the  number  of  the  elect,  a 
living  member  of  the  invisible  church,  and  that  he  shall  never  depart  from 
the  communion  of  the  Saints. 


Question  55.     What  do  you  understand  by  "  the  communion  of  saints  ?" 

Answer.  First,  that  all  and  every  one  who  beheves,  being  members  of  Christ,  are 
in  common  partakers  of  him,  and  of  all  his  riches  and  gifts  ;  secondly,  that  every 
one  must  know  it  to  be  his  duty,  readily  and  cheerfully  to  employ  his  gifts  for  the 
advantage  and  salvation  of  other  members. 


804  THE   COMMUOTON   OF   SAINTS. 


EXPOSITION 


•% 


The  articles  of  the  Creed  which  we  have  jet  to  consider,  treat  of  the 
benefits  of  Christ  which  have  been,  and  shall  be  conferred  upon  the  church 
by  the  Holy  Ghost.  The  term  communion  expresses  the  relation  between 
two  or  more  persons,  who  have  the  same  thing,  or  possession  in  common. 
The  foundation  or  ground  of  this  communion  is  the  thing  which  is  common. 
The  term  itself  signifies  the  possessors,  few  or  many,  who  have  common 
fruition  in  one,  or  many  things.  TJie  communion  of  saints,  therefore,  is 
an  equal  participation  in  all  the  promises  of  the  gospel ;  or  it  is  the  com- 
mon possession  of  Christ,  and  all  his  benefits ;  and  the  bestowment  of  the 
gifts  which  are  given  to  each  member  for  the  salvation  of  the  church.  It 
signifies  then,  1.  The  union  of  all  the  saints  ivith  Christ,  as  members 
with  the  head,  which  is  effected  by  the  Holy  Ghost,  who  dwells  in  the  head, 
and  in  the  members,  conforming  and  making  them  like  unto  their  glorious 
Head,  yet  preserving  a  proper  proportion  between  the  head  and  the  mem- 
bers ;  or,  it  is  a  union  of  the  church  with  Christ,  and  of  the  members  one 
with  another ;  which  union  with  Chi'ist  extends  to  his  whole  person,  inclu- 
dmg  both,  his  divine  and  human  natures ;  for  communion  with  the  person 
of  Christ  is  the  foundation  of  communion  in  his  benefits,  according  to 
what  is  said :  "  I  am  the  vine  ;  ye  are  the  branches."  "  Abide  in  me, 
and  I  in  you."  "  As  the  branch  cannot  bear  fruit  of  itself,  except  it  abide 
in  the  vine,  no  more  can  ye,  except  ye  abide  in  me."  "  For  by  one  Spirit 
are  we  all  baptized  into  one  body."  "  If  any  man  have  not  the  Spirit  of 
Christ  he  is  none  of  his."  "He  that  is  joined  unto  the  Lord  is  one  Spirit." 
"  Hereby  know  we  that  we  dwell  in  him,  and  he  in  us,  because  he  hath 
given  us  of  his  Spirit."  (John  15  :  4,  5.  1  Cor.  12 :  13.  Rom.  8  :  9. 
1  Cor.  6  :  17.  1  John  4:  13.)  2.  A  participation  in  all  the  benefits  of 
Christ.  The  same  reconcihation,  redemption,  justification,  sanctification, 
life  and  salvation,  belong  to  all  the  saints  by  and  for  the  sake  of  Christ. 
They  have  in  common  all  the  benefits  which  are  necessary  for  their  salva- 
tion. "  There  is  one  body,  and  one  Spirit,  even  as  ye  are  called  in  one 
hope  of  your  calling ;  one  Lord,  one  faith,  one  baptism,"  &c.  (Eph.  4: 
4.)  3.  The  distribution  of  special  gifts.  These  particular  gifts  which  are 
bestowed  upon  some  members  of  the  church  for  the  salvation  of  the  whole 
body,  for  the  gathering  of  the  saints,  for  the  work  of  the  ministry,  and  for 
the  edification  of  the  church,  are  also  common  to  the  whole  church  :  yet  they 
are  at  the  same  time  so  distributed  to  all  its  members  that  some  excel  in  one 
particular  kind  of  gifts,  whilst  others  again  excel  in  other  respects ;  for 
there  are  different  gifts  of  the  Spirit,  and  "  to  every  one  of  us  is  given 
grace,  according  to  the  measure  of  the  gift  of  Christ."  (Eph.  4 :  7.) 
4.  The  obligation  of  all  the  members  to  devote  all  the  gifts  wliich  have  been 
conferred  upon  them  to  the  glory  of  Christ,  their  Head,  and  to  the  salvation 
of  the  whole  body,  and  of  every  member  mutually. 

From  what  has  now  been  said,  we  may  readily  see  how  vain  is  the  expo- 
sition of  those,  who  make  the  communion  of  saints  to  consist  in  the  sub- 
sistence of  Christ's  body  in  and  with  our  bodies.  This  opinion  is  refu- 
ted by  the  often-repeated  comparison  of  the  head  and  the  members,  which, 
although  they  are  united  in  the  closest  manner,  nevertheless,  subsist  with- 
out any  mixture  or  confusion.  From  this  we  may  also  easily  judge  of  the 
communion  which  we  have  in  the  sacraments  ;  for  they  seal  nothing  different 


THE   FORGIVENESS   OF   SINS.  805 

from  what  tlic  word  promises.  The  same  error  is  also  refuted  by  the 
consideration,  that  it  is  necessary  that  this  communion  should  continue  for 
ever.  It  is  to  this  end  that  Christ  communicates  himself  to  us,  that  he  may 
dwell,  and  remain  in  us.  Hence  the  communion  of  Christ  is  such  as  his 
dwelling  in  us  is,  which  being  spiritual  is  to  last  for  ever.  Wherefore  his 
communion  must  also  be  perpetual.  This  argument  is  conclusive,  and  has 
driven  some  to  the  notion  of  ubiquity^  in  order  that  they  might  overthrow 
it ;  for  to  maintain  that  other  corporeal  communion,  they  are  constrained 
to  affirm  that  Christ  continually  dwells  bodily  in  the  saints. 

Eelievcrs  are  called  saints  in  three  respects :  by  the  imputation  of 
Christ's  righteousness ;  by  the  beginning  of  conformity  to  the  law  which 
is  commenced  in  them  ;  and  by  their  separation  from  the  rest  of  the  human 
race,  being  called  of  God  to  the  end  that  they  may  truly  know  and  worship 
him. 

Hence  we  may  now  understand  what  we  mean  when  we  say,  1  believe 
In  ilie  communion  of  saints ;  viz,  I  believe  that  all  the  saints  (to  the  com- 
pany of  whom  I  am  firmly  persuaded  that  I  belong)  are  united  to  Christ, 
their  head,  by  his  Spirit,  and  that  gifts  are  bestowed  upon  them  from  the 
head,  including  such  as  are  the  same  in  all  and  necessary  for  their  salva- 
tion, as  well  as  those  which  are  diverse  and  variously  bestowed  upon  every 
one,  and  which  are  requisite  for  the  edification  of  the  church. 


Question  oQ.     What  behevest   thou  concerning  "the   forgiveness   of 
sins  ?" 

Answer.  That  God,  for  the  sake  of  Christ's  satisfaction,  will  no  more  remembei 
my  sins,  neither  my  corrupt  nature,  against  which  I  have  to  struggle  all  my  life 
long,  but  will  graciously  impute  to  me  the  righteousness  of  Christ,  that  I  may  never 
be  condemned  before  the  tribunal  of  God. 

EXPOSITION.  * 

Concerning  the  forgiveness  of  sins  we  must  consider : 

I.  What  it  is : 

II.  By  whom  it  is  granted: 

III.  On  accoimt  of  tvhat  it  is  granted : 

IV.  Whether  it  comports  luith  the  justice  of  God: 
V.  If  it  is  gratuitous : 

VI.     To  zvhom  it  is  granted:  and 
VII.     Hoiv   and  when  it  is  given. 

I.    What  the  forgiveness  of  sins  is. 

The  forgiveness  of  sins  consists  in  the  purpose  of  God,  not  to  punish  the 
sins  of  the  faithful  on  account  of  the  satisfaction  of  Christ.  Or,  it  is  the 
pardon  of  deserved  pimishment,  and  the  bestowment  and  imputation  of  the 
righteousness  of  another,  even  Christ.  It  is  more  fully  defined  in  this 
manner :  To  be  the  will  of  God  which  does  not  impute  any  sin  to  the  faith- 
ful and  elect ;  but  remits  unto  them  both  the  guilt  and  punishment  of  sin, 
20 


306  THE  FORGIVENESS   OP   SINS. 

loves  them  just  as  mucli  as  if  they  had  not  sinned,  delivers  them  from  ail 
the  punishment  of  sin,  and  freely  grants  them  eternal  life  in  view  of  the 
merits  and  intercession  of  Jesus  Christ,  the  Son  of  God,  our  mediator. 
But  although  God  remits  unto  us  our  sins  for  the  sake  of  the  merits  of  his 
Son,  yet  he  still  afflicts  us  in  this  life,  not,  indeed,  that  he  may  punish  us, 
but  that  he  may  chastise  us  as  a  father.  Neither  must  we  suppose,  because 
God  does  not  punish  our  sins,  that  they  are  not  displeasing  to  him,  for  the 
Bins  even  of  the  most  holy  greatly  offend  him,  although  he  does  not  punish 
them  for  their  sins,  for  the  reason  that  he  has  punished  them  in  his  Son. 
For  God  does  not  so  remit  sins  as  if  he  did  not  regard  them  as  sins,  or 
were  not  displeased  therewith  ;  but  because  he  does  not  impute  them  unto 
us,  nor  punish  them  in  us,  and  because  he  accounts  us  righteous  on  account 
of  the  satisfaction  of  another,  which  we  apprehend  by  faith.  It  is,  there- 
fore, the  same  thing  to  have  the  remission  of  sins,  and  to  be  righteous. 
Obj.  The  law  does  not  only  demand  that  we  avoid  sin,  but  also  that  we 
do  good.  Therefore  it  is  not  sufficient  that  sin  be  pardoned,  but  it  is  also 
necessary  that  perfect  obedience  be  rendered  to  the  law  that  we  may  be 
just.  Ans.  Even  the  omission  of  doing  good  is  sin ;  for  he  that  can 
do  good  and  does  it  not,  is  a  sinner,  and  accursed.  (James  4 :  17.) 
This  forgiveness  is  granted  unto  us,  because  Christ  has  sufficiently  satisfied 
for  all  our  sins.  Hence  we  have  in  Christ  perfect  remission  of  all  our 
sins  in  such  a  way,  that  we  are  accounted  righteous  in  the  sight  of  God  by 
his  merits  alone. 

n.    By  whom  forgiveness  of  sins  is  granted. 

Remission  of  sins  is  granted  by  God  alone,  who,  as  the  prophet  says, 
(Is.  43 :  25.)  "  blotteth  out  our  transgressions."  This  is  done  by  the 
Father,  Son,  and  Holy  Ghost ;  for  we  are  baptized  in  the  name  of  the 
three  persons  of  the  Godhead.  That  we  are  baptized  unto  the  remission 
of  sins,  is  e\^dent  from  the  baptism  of  John.  And  the  Scriptures 
plainly  affirm  of  Christ,  that  the  Son  of  man  hath  power  to  forgive  sins. 
(Matt.  9:  6.)  So  also  it  is  said  of  the  Holy  Ghost  that  he  was  tempted, 
offended  and  grieved  on  account  of  sin ;  and  hence  he  also  has  power  to 
forgive  it ;  for  no  one  can  forgive  sin,  except  the  person  against  whom  it  is 
committed,  and  who  is  offended  thereby.  Christ  likewise  speaks  in  express 
terms  of  the  sin  against  the  Holy  Ghost.  The  reason  why  no  one  but  God 
the  Father,  Son,  and  Holy  Ghost,  can  forgive  sin,  arises  from  this,  that 
none  but  the  offended  party  can  remit  sin.  Now  no  one  is  offended  at  sin 
except  God  the  Father,  Son,  and  Holy  Ghost.  Therefore  no  one  else  can 
forgive  sin  ;  consequently  no  creature  can  grant  any  thing  which  rightfully 
belongs  to  God.  Hence  David  said,  "Against  thee,  thee  only  have  I  sinned, 
and  done  this  evil  in  thy  sight."     (Ps.  51 :  6.) 

Obj.  But  the  apostles  also,  and  the  church,  remit  sms,  as  it  is  said, 
"  Whatsoever  ye  shall  bind  on  earth,  shall  be  bound  in  heaven  ;  and  what- 
soever ye  shall  loose  on  earth,  shall  be  loosed  in  heaven."  "  A\Tiosesoever 
sins  ye  remit,  they  are  remitted  unto  them,  and  whosesoever  sins  ye  retain, 
they  are  retained."  (Matt.  18 :  18.  John  20  :  23.)  Therefore  it  is 
not  true  that  none  but  God  can  forgive  sins.  Ans.  The  apostles  forgave 
sin  in  as  far  as  they  announced  the  forgiveness  of  God.  So  the  church 
forgives  sin,  when  she,  according  to  the  command  of  God,  pronounces 


THE  FORGIVENESS   OF   SINS.  307 

forgiveness  to  tlic  penitent.  So  likewise  one  neighbor  remits  sin  to  another, 
when  he  pardons  private  offences.  But  God  alone  frees  us  from  the  guilt 
of  sin  by  liis  own  authority ;  he  alone  cleanses  us  from  all  impurity  by  the 
blood  of  his  Son,  and  remits  all  sins,  original  and  actual,  whether  they  be  sins 
of  omission  or  of  ignorance,  as  it  is  said,  "  Who  forgiveth  all  tliinc  iniqui- 
ties." ''  There  is  no  condemnation  to  them  which  ai-e  m  Chi'ist  Jesus." 
(Ps.  103  :  3.     Rom.  8  :  1.) 

III.    On  account  of  what  is  forgiveness  granted? 

God  forgives  our  sins  out  of  his  pure  mercy,  and  free  love  towards  us ; 
and  on  account  of  the  intercession  and  satisfaction  of  Christ  applied  by 
faith.  Intercession  could  not  be  made  without  satisfaction,  because  that 
would  be  to  ask  of  God  to  yield  somewhat  of  his  justice.  "  Christ  hath 
once  suffered  for  sins,  the  just  for  the  unjust,  that  he  might  bring  us  to 
God."  "  The  blood  of  Jesus  Christ,  his  Son,  cleanseth  us  from  all  sin." 
"  For  it  pleased  the  Father  that  all  fullness  should  dwell  in  Christ ;  and 
having  made  peace  through  the  blood  of  his  cross,  by  him  to  reconcile  all 
tilings  unto  himself."  "  Ye  are  come  to  Jesus,  the  mediator  of  the  new 
covenant,  and  to  the  blood  of  sprinkling,  that  speaketh  better  things,  than 
that  of  Abel."  "  In  whom  we  have  redemption  through  his  blood,  the 
forgiveness  of  sins  according  to  the  riches  of  his  grace."  (1  Pet.  3  :  18. 
1  John  1 :  7.     Col.  1 :  19,  20.     Heb.  12 :  24.     Eph.  1 :  7.) 

lY.    Whether  forgiveness  of  sins  comports  with  the  justice  op 

God. 

It  belongs  to  God,  as  a  most  righteous  judge,  not  to  permit  sin  to  pass 
by  with  impunity,  so  that  he  cannot  remit  it,  unless  some  sufficient  satisfac- 
tion be  made.  Hence  God  cannot  grant  the  forgiveness  of  sins  out  of  his 
clemency,  which  would  conflict  with  his  justice,  for  the  reason  that  he  would 
then  sufier  it  to  pass  by  unpunished ;  but  he  has  punished  it  most  suffi- 
ciently in  Christ.  God  then  pronounces  us  righteous,  and  such  as  are  not 
to  be  punished  in  new  of  the  perfect  satisfaction  of  Christ,  which  does  not 
conflict  with  his  justice  and  truth. 

Obj.  1.  The  justice  of  God  demands  that  he  who  sins,  should  be  pun- 
ished. Therefore  that  forgiveness  which  is  gi-anted  without  a  sufficient 
punishment  of  the  sinner,  conflicts  with  the  justice  of  God.  Ans.  It  would, 
indeed,  conflict  with  the  justice  of  God,  if  he  were  not  to  punish  sin  at  all, 
neither  in  the  sinner,  nor  in  any  one  else,  who  might  endure  punishment  in 
the  sinner's  room  and  stead. 

Obj.  2.  But  to  punish  the  innocent  in  the  place  of  the  guilty  is  also 
repugnant  to  the  justice  of  God.  Ans.  This  objection  would  have  force, 
1.  If  the  innocent  one  were  unwilling  to  endure  the  punishment  which 
would  be  required.  2.  If  he  were  not  of  the  same  nature  with  the 
guilty.  3.  If  he  were  not  able  to  undergo  a  sufficient  punishment.  4. 
If  he  could  not  come  forth  from  this  punishment ;  for  God  would  not  have 
the  innocent  to  perish  for  the  guilty.  5.  If  he  were  not  able  to  renew 
and  regenerate  the  sinner,  and  give  him  faith  so  that  he  might  embrace  his 
benefits.  But  all  these  conditions  meet  in  Christ,  as  is  clearly  evident  from 
the  following  portions  of  Scripture :  "  Christ  hath  loved  us  and  hath  given 
himself  for  us,  an  oflering  and  a  sacrifice  to  God,  for  a  sweet  smelling 


308  THE   FORGIVEXESS   OF   SINS. 

savour."  "  I  lay  down  my  life  for  the  sheep."  *'  He  was  wounded  for 
our  transgressions,  and  was  bruised  for  our  iniquities."  "  Christ  died 
for  all,  that  they  which  Uve  should  not  henceforth  live  unto  themselves,  but 
unto  him  which  died  for  them,  and  rose  again."  "  Destroy  this  temple, 
and  in  three  days  I  will  raise  it  up."  "  I  lay  down  my  hfe  that  I  might 
take  it  again."  "  Christ  loved  the  church  and  gave  himself  for  it,  that  he 
might  sanctify  and  cleanse  it."  "Who  gave  himself  for  us,  that  he  might 
redeem  us  from  all  iniquity,  and  purify  unto  liimself  a  peculiar  people, 
zealous  of  good  works."  (Eph.  5:  2.  John  10:  15.  Is.  53:  5.  2  Cor. 
5 :  15.     John  2  :  19  ;  10  :  IT.     Eph.  5  :  25.     Tit.  2  :  14.) 

V.      Is   THE  FORGIVENESS   OF   SINS   GRATUITOUS? 

Although  God  does  not  extend  unto  us  the  forgiveness  of  our  sins,  unless 
a  sufficient  satisfaction  be  made,  yet  he  nevertheless  grants  remission  freely, 
because  he  does  not  demand  satisfaction  from  us,  but  from  Christ  upon 
"whom  our  sins  were  laid. 

Obj.  But  if  God  forgive  sins  for  the  sake  of  the  satisfaction  of  Christ, 
it  is  not  free.  Ans.  It  is,  indeed,  free  in  respect  to  us  ;  for  it  is  with- 
out any  satisfaction  on  our  part,  although  not  without  the  satisfaction  of 
another.  To  this  it  is  objected ;  he  that  grants  pardon  upon  this  condi- 
tion, does  not  grant  it  freely  ;  for  it  is  an  established  rule,  T^iat  whatever  any 
one  does  tJirough  another^  he  seems  to  do  through  himself.  Therefore  we 
ourselves  give  this  satisfaction,  by  paying  it  through  Christ.  Ans.  But 
God  also  gives  this  price,  or  ransom  for  us,  that  is,  he  gave  Christ  to  be 
our  satisfier  and  mediator;  for  he  was  not  purchased  by  us.  "  God  so 
loved  the  world  that  he  gave  his,"  &c.     (John  3  :  16.) 

VI.      To   WHOM  IS   THE  FORGIVENESS    OF   SINS   GRANTED? 

The  forgiveness  of  sins  is  extended  to  all  and  only  the  elect ;  because  it 
is  given  to  such  as  believe.  In  as  much  now  as  the  reprobate  never  do 
truly  beheve,  they  never  receive  the  forgiveness  of  sms.  "  He  that  believ- 
eth  on  the  Son  hath  everlasting  hfe."  "  To  him  gave  all  the  prophets 
witness,  that  through  his  name,  whosoever  beheveth  in  him  shall  receive 
remission  of  sins."  (John  3  :  36.  Acts  10  :  43.)  All  the  elect,  howev- 
er, do  not  always  enjoy  the  forgiveness  of  sins,  but  all  those  that  believe 
always  have  it ;  for  none  have  the  remission  of  sins,  but  those  who  believe 
that  they  have  it.  But  all  the  elect  do  not  always  believe  this :  but  then 
first  when  they  are  converted,  and  made  the  possessors  of  a  true  faith. 
Yet  they  always  have  the  remission  of  sins,  in  respect  to  the  purpose  of 
God.  Even  infants  have  faith  in  possibihty  and  inclination,  although  not 
actually.     Hence  they  also  have  the  forgiveness  of  sins. 

Vn.      How  AND  WHEN  THE  FORGIVENESS  OF  SINS  IS  GRANTED. 

The  forgiveness  of  sins  is  granted  and  received  by  faith  alone,  which  the 
Holy  Spirit  works  and  kindle?  in  us.  It  may  be  said  then,  that  the  forgive- 
ness of  sins  is  granted  at  the  time  when  it  is  received  by  faith.  God  has, 
indeed,  determined  from  everlasting  to  pardon  the  sins  of  those  whom  he 
has  chosen  in  Christ,  for  the  sake  of  his  satisfaction,  but  he  pardons  the 


THE  RESURRECTION  OF  THE  BODY  309 

sins  of  every  one,  and  of  all  that  believe  in  Christ,  at  the  time  when  he 
accounts  them  as  righteous,  and  -works  in  their  hearts  hy  the  Holy  Si)irit  a 
sense  of  this  pardon,  so  that  they  may  forever  remain  certain  in  regard  to 
it.  The  decree  of  God,  therefore,  concerning  the  forgiveness  of  sins  is 
everlasting,  but  the  execution  of  it  takes  i)lace  at  the  time  Avhcn  Ave  apply 
to  ourselves  by  faith  the  forgiveness  Ayhich  the  gospel  offers  unto  us.  It  is 
in  the  same  Avay  that  God  always  loves  his  people,  but  he  does  not  shed 
abroad  this  love  in  their  hearts  before  their  repentance.  Jlut  those  who  do 
truly  repent  ol)tain  at  length  the  testimony  of  their  conscience,  by  the 
Holy  Spirit  which  is  given  mito  them,  that  they  are  beloved  of  God,  and  so 
enjoy  the  forgiveness  of  sins. 


Question.  57.  '\Vhat  comfort  doth  the  "resurrection  of  the  body" 
afford  thee  ? 

Answer.  That  not  only  my  soul,  after  this  life,  shall  be  immediately  taken  up  to 
Christ,  its  head,  but  also  that  this  my  body,  being  raised,  by  the  power  of  Christ, 
shall  be  reunited  with  my  soul,  and  made  hke  unto  the  glorious  body  of  Christ  ! 

EXPOSITION. 

The  questions  which  properly  belong  to  this  Article  of  the  Creed  are  such 
as  the  following : 

I.     Is  the  soul  immortal  ? 
II.      ^Yhere  is  it,  tvhe7i  sejMratedfrom  the  hody? 

III.  What  is  the  resurrection,  and  ivhat  the  errors  ivhich  are  entertain- 

ed in  regard  to  it  ? 

IV.  From  ivhat  docs  it  apioear  that  there  certainly  luill  he  a  future 

resurrection  ? 
V.      What  land  of  bodies  luill  rise  in  the  resurrection  ? 
YI.     Hoiv  luill  it  be  effected? 
A^II.      When  ivill  it  take  iilace  ? 
VIII.     By  ivhose  jjou'cr,  and  through  tvhom  f 
IX.     For  ivhat  purpoise  u'ill  there  be  a  future  resurrection  P 

I.      Is  THE  SOUL  IMMORTAL  ? 

The  question  of  the  inunortality  of  the  soul  belongs  properly  to  this  Arti- 
cle ;  for  the  resurrection  presupposes  death.  We  must,  therefore,  inquire, 
does  the  soul  die,  and  rise  again  as  the  body  ?  Nor  will  the  discussion  of 
this  question  be  unprofitable  and  vain,  for  it  will  be  calculated  to  lead  us 
to  a  proper  understanding  of  many  passages  of  Scripture,  which  seem  to 
speak  of  the  soul  of  man  as  though  it  were  mortal ;  and  will  also  be  a 
refutation  of  the  errors  of  the  Epicureans  and  Sadducees,  who  already  in 
former  times  denied  the  immortality  of  the  soul,  and  the  resurrection  of 
the  body ;  as  also  those,  who  said  that  the  resurrection  of  believers  was 
already  past,  and  who  would  admit  of  no  other  resurrection  but  that  which 
is  spiritual.  And  even  at  this  day,  it  is  argued  by  some  Anabaptists  that 
the  soul  after  it  is  separated  from  the  body,  lies  dormant  until  the  future 


310  THE  RESURRECTION  OF  THE  BODY. 

resurrection,  wlien  it  will  again  be  reunited  to  the  body.  Paul  the  third, 
Pope  of  Rome,  when  he  was  at  the  point  of  death  said;  ^' now  he  would 
find  out  the  truth  of  three  questions,  concerning  ivhich  he  had  doubts  during 
the  whole  of  his  life;  lohcther  the  soul  he  immortal — ivhether  there  he  a  hell, 
and  lohether  there  he  a  Crod.^^  There  are  also  in  the  Psalms,  and  in  the 
writings  of  Solomon  a  number  of  declarations  of  a  somewhat  similar  charac- 
ter to  the  following :  "Man  dieth  as  a  beast."  "  The  dead  praise  not  the 
Lord."  (Eccl.  3:  19.  Ps.  115:  17.)  Hence  there  is  a  propriety  in 
the  discussion  of  this  subject. 

The  doctrine  of  the  immortality  of  the  soul  is  established  by  such 
declarations  of  the  word  of  God  as  these  :  "  For  when  he  dieth,  he  shall 
carry  nothing  away  ;  his  glory  shall  not  descend  after  him.  Though,  wliile 
he  lived,  he  blessed  his  soul."  "  As  thou  livest,  and  as  thy  soul  liveth,  I 
will  not  do  this  thing."  "  Fear  not  them  which  kill  the  body,  but  are  not 
able  to  kill  the  soul."  "  As  touching  the  dead,  that  they  rise,  have  ye  not 
read  in  the  book  of  Moses,  how  in  the  bush  God  spake  unto  him,  saying,  I 
am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob  ? 
He  is  not  the  God  of  the  dead,  but  the  God  of  the  living."  (Ps.  49  :  17, 
18.  2.  Sam.  11:  11.  Matt.  10:  28.  Mark  12:  26;  27.)  Christ 
when  hanging  upon  the  cross  said  to  the  thief,  "  To-day  shalt  thou  be  with  me 
in  Paradise."  (Luke  23  :  43.)  But  he  could  not  be  there  in  his  body, 
because  that  was  dead,  and  buried.  Therefore  his  soul  was  brought  with 
Christ  into  Paradise,  and  hence  the  soul  must  live  after  death.  Paul  said ; 
''I  have  a  desire  to  depart  and  be  with  Christ."  (Phil.  1:  23.)  He 
spoke  this  in  reference  to  the  rest,  and  joy  which  he  would  have  with  Christ 
after  death.  But  what  can  be  the  joy  or  blessedness  of  those,  who  are  in  a 
state  of  unconsciousness  ?  Hence  those  who  imagine  that  the  soul  sleeps 
after  death,  and  so  deny  its  immortality,  are  refuted  by  this  passage  of 
Scripture.  "  Father  into  thy  hands,  I  commend  my  spirit."  "  Lord 
Jesus,  receive  my  spirit."  "  I  am  the  Resurrection  and  the  Life  ;  he  that 
beheveth  in  me  though  he  were  dead,  yet  shall  he  live."  "  We  are  will- 
ing rather  to  be  absent  from  the  body,  and  to  be  present  with  the  Lord." 
(Luke  23  :  46.  Acts  7  :  59.  John  11 :  25.  2.  Cor.  5  :  8.)  The  soul 
therefore,  does  not  sleep  after  death,  but  enjoys  immortal  life,  and  heavenly 
glory  with  the  Lord.  In  the  Revelation  of  St.  John  chap.  6  :  v.  10,  the 
souls  of  the  martyrs  are  said  to  cry  under  the  altar  with  a  loud  voice  say- 
ing. "  How  long,  0  Lord,  holy  and  true,  dost  thou  not  judge  and  avenge 
our  blood  on  them  that  dwell  on  the  earth."  Hence  they  must  be  alive. 
In  the  gospel  of  Luke  16 :  22,  Lazarus  is  said  to  have  been  carried  after 
his  death  to  Abraham's  bosom,  whilst  the  rich  man,  on  the  other  hand,  was 
sent  to  hell,  the  place  of  torment.  These  and  similar  passages  of  Scripture 
teach  and  prove  most  conclusively,  that  the  soul,  not  only  in  the  body  before 
death,  and  after  the  resurrection  of  the  body  from  the  dead,  but  also  during 
the  whole  space  that  intervenes  between  death,  and  the  resurrection,  exists, 
lives,  feels,  and  understands  without  the  body,  although  the  manner  of  its 
operation  without  the  body  is  altogether  unknown  to  us.  Lastly  the  resur- 
rection of  the  body  presupposes  the  immortality  of  the  soul,  so  that  believing 
in  the  one,  we  also  believe  in  the  other.  For  as  it  is  the  same  body  which 
shall  rise  again,  it  is  necessary  that  it  should  be  fasliioned  by  the  same 
substantial  form  wliich  it  formerly  had,  which  is  the  soul.  Not  every 
change  of  an  accidental  form  constitutes  another  individual ;  the  individual 


THE  RESURRECTION  OF  TUE  BODY.  311 

remains  the  same  as  long  as  tlic  same  matter  is  quickened  -with  tlic  same 
substantial  form.  But  if  the  soul  die,  and  God  -were  to  create  another  soul, 
and  infuse  it  into  the  body,  then  it  would  not  be  the  same,  but  a  different 
form  that  would  (quicken  and  fashion  the  body ;  and  so  it  would  not  be  the 
same  intlividual.  But  it  wull  be  the  same  body  which  shall  rise  in  the 
resurrection,  as  we  shall  show  when  we  come  to  discuss  the  fifth  question 
under  this  article. 

Obj.  1.  But  it  is  said  in  Eccl.  3:19,  that  a  man  hath  no  pre-emi- 
nence above  a  beast,  that  as  the  one  doeth,  so  does  the  other.  Therefore 
the  soul  is  not  immortal.  Ans.  There  is  here  an  incorrect  conclusion,  by 
inferring  that  to  be  similar  in  all  respects,  which  is  so  only  in  certain  par- 
ticulars. The  condition  of  both  man  and  beast  is  the  same,  as  to  the  neces- 
sity of  death  ;  for  men,  as  well  as  beasts,  must  necessarily  die  at  some  time, 
and  depart  out  of  this  life ;  because  it  is  appointed  unto  men  once  to  die, 
so  that  no  one  has  here  a  permanent  abiding  place.  But  the  condition  of 
man  and  beasts  is  not  the  same  in  the  event  of  death  and  the  state  which 
follows ;  for  whilst  the  existence  of  the  brute  becomes  extinct  and  vanishes 
away,  the  soul  of  man,  on  the  other  hand,  remains  alive  and  active  after 
death,  as  has  just  been  shown.  We  also  deny  the  antecedent ;  for  the 
Preacher  does  not  speak  of  the  death  of  man,  according  to  his  own,  but 
according  to  the  sentiment  and  opinion  of  the  great  mass  of  men,  based 
upon  the  apparent  similarity  of  events,  which  happen  both  to  the  good  and 
the  evil.  lie  joins  this  complaint  of  the  judgment  of  man  to  the  doctrine 
of  the  providence  and  judgment  of  God,  by  which  good  will  at  length  be 
conferred  upon  the  righteous,  and  evil  upon  the  wicked. 

Obj.  2.  But  it  is  also  said,  (Ps.  115  :  17,)  "  The  dead  praise  not  the 
Lord,  neither  any  that  go  down  into  silence."  Ans.  They  do  not  so 
praise  the  Lord  as  we  do  in  this  life  ;  but  it  does  not  follow^  from  this,  that 
they  shall  not  praise  the  Lord  at  all,  after  they  have  once  departed  this  life. 

11.    Where,  and  ix  what  state  does  the  soul  remain,  when  sep- 
arated FROM  THE  BODY  ? 

The  Papists  imagine  that  the  souls  of  men,  at  the  time  they  are  separa- 
ted from  their  bodies,  pass  into  the  fire  of  purgatory,  that  they  may  there 
be  purified  from  sin,  some  sooner,  and  others  later,  according  as  they, 
during  the  period  of  life,  loved  to  a  greater  or  less  extent,  the  perishing 
things  of  tins  world,  as  Lombard  says.  The  Scriptures  teach,  on  the  con- 
trary, that  no  fire  after  death,  but  that  the  blood  of  Christ,  purifies  our  souls 
in  this  life  from  all  sin.  They  also  teach  that  the  souls  of  the  faithful, 
when  they  die,  are  not  cast  into  the  place  of  torments,  there  to  be  purified 
by  fire,  but  that  they  are  gathered  to  Christ  in  Abraham's  bosom,  whilst 
the  souls  of  the  wicked  are  cast  into  hell,  from  wliich  there  is  no  way  of 
escape,  and  where  they  are  now  tormented  w^itli  hellish  agonies,  being  at 
the  same  time  reserved  for  the  more  intolerable  torments  of  that  eternal 
fire  which  the  wrath  of  God  w411  kindle  in  the  judgment,  which  Christ  will 
execute  at  the  end  of  the  world. 

The  Scriptures,  in  many  places,  speak  of  the  state  and  condition  of  the 
souls  of  the  faithful  after  death  in  the  following  mamier :  "  Father  into 
thy  hands  I  commend  my  spirit."  "  Lord  Jesus  receive  my  spirit." 
"  And  it  came  to  pass  that  the  beggar  died,  and  was  carried  b}^  the  angels 


312  THE  RESURRECTION  OF  THE  BODY. 

into  Abraham's  bosom."  (Luke  23  :  46.  Acts  T  :  59.  Luke  16  :  22.) 
From  what  is  here  said,  it  is  plain  that  the  souls  of  the  pious  dead  are  not 
in  purgatory.  Paul  says,  (Phil.  1 :  23)  "  I  have  a  desire  to  depart,  and 
be  with  Christ."  He  did  not,  therefore,  have  any  fears  of  purgatory. 
The  godly  are  "  willing  rather  to  be  absent  from  the  body,  and  to  be  present 
with  the  Lord."  (2  Car.  5 :  8.)  They  do  not,  therefore,  pass  through 
purgatory  before  they  come  into  the  presence  of  the  Lord. 

The  following  passages  of  the  word  of  God  speak  of  the  condition  of  the 
wicked  after  death.  "  The  wages  of  sin  is  death."  "  Fear  him  which  is 
able  to  destroy  both  soul  and  body  in  hell."  (Rom.  6 :  23.  Matt.  10 : 
28.)  The  rich  man,  immediately  after  his  burial,  was  in  hell  in  torments, 
and  exclaimed :  "  I  am  tormented  in  this  flame."  (Luke  16  :  23.)  A 
dehverance  thence  will  for  ever  be  denied  him.  He  also  feared,  lest  his 
five  brethren  w^ould  soon  come  to  the  same  place  of  torment.  The  souls  of 
the  wicked,  therefore,  when  leaving  their  bodies,  are  not  carried  into  pur- 
gatory, where  a  way  of  escape  may  open  itself  to  them,  but  they  are  cast 
into  the  unquenchable  fire  of  hell. 

III.     What  is  the  resurrection,  and  what  are  the  errors  which 

ARE  entertained  CONCERNING  IT? 

The  word  resurrection  sometimes  signifies  in  the  Scriptures  man's  con- 
version, or  his  resurreq^tion  from  sin,  as,  "  This  is  the  first  resurrection." 
(Rev.  20  :  5.)  But  in  this  Article  the  resurrection  of  the  body  means  the 
restitution  of  the  substance  of  our  bodies  after  death  out  of  the  very  same 
matter  of  which  they  now  consist,  and  the  re-animatmg,  or  quickening  of 
the  same  bodies  with  an  incorruptible  and  immortal  fife  by  the  same  immor- 
tal soul,  by  which  they  now  subsist ;  which  God  will  efiect  through  Christ 
at  the  end  of  the  world,  by  his  di\dne  power  and  \irtue,  and  which  will 
result  in  the  eternal  glory  of  the  elect,  and  the  eternal  punishment  of  the 
reprobate. 

The  resurrection,  then,  will  consist,  first,  in  the  restoration  of  the  same 
body,  or  the  bringing  together  the  mass  or  matter  which  now  constitutes 
our  bodies,  but  which,  after  death,  is  scattered,  and  dissolved  in  the  differ- 
ent elements.  Secondly,  it  will  consist  in  the  re-union  of  the  body  with  the 
same  soul  which  it  had  at  first,  by  which  it  will  also  be  quickened,  and  be 
made  immortal.  The  resurrection  will,  in  the  last  place,  consist  in  the 
glorification  of  the  elect,  and  the  eternal  banishment  of  the  wicked  from 
the  presence  of  God. 

There  are  three  great  errors  in  relation  to  the  doctrine  of  the  resurrec- 
tion :  1.  There  are  some  who  deny  it  altogether,  and  affirm  that  the  soul 
dies  with  the  body.  This  was  the  view  which  the  Sadducees  entertained, 
as  is  evident  from  what  is  said  of  them  in  Acts  23 :  8.  "  For  the 
Sadducees  say  that  there  is  no  resurrection,  neither  angel,  nor  Spirit." 
2.  There  are  others  who  have  admitted  the  immortality  of  the  soul, 
but  understand  by  the  resurrection  nothing  more  than  regeneration.  They 
deny  that  the  bodies  of  the  saints  will  rise,  although  their  souls  enjoy 
eternal  felicity  after  death.  The  authors  of  this  heresy  seem  to  have  been 
Hymeneus  and  Philetus,  of  whom  Paul  speaks:  (2  Tim.  2:  17,  18,) 
"  Who  concerning  the  truth  have  erred,  saying.  That  the  resurrection  is 
past  already  ;  and  overthrow  the  faith  of  some."     3.  Others  again,  as  the 


I 


THE   RESUIIIIECTION    OF   THE   BODY.  ol3 

Anabaptists,  deny  that  the  very  same  bodies  'wlilch  we  now  have  v.ill  rise 
again,  and  contend  tliat  God  will  create  new  bodies  at  the  second  coming 
of  Christ.  In  oj^position  to  all  these  errors,  it  becomes  ns  to  believe  what 
the  Scriptures  ailirm  in  relation  to  this  subject,  that  the  dead  will  most  cer- 
tainly rise  again. 

IV.    From  what  does  it  appear  that  there  will  certainly  le  a 

FUTURE   RESURRECTION? 

Philosophy  may  demonstrate  the  probability  of  a  resurrection  at  somo 
future  time ;  but  cannot  establish  the  certainty  of  it ;  for  the  knowledge 
which  we  derive  from  philosophy  of  the  justice  and  truth  of  God  is  partial  and 
uicomplete.  The  reasons,  however,  which  the  holy  Scriptures  adduce  in 
support  of  the  doctrine  of  the  resurrection  are  solid  and  convincing ;  and 
it' is  from  divine  revelation  alone,  that  Ihc  certainty  of  a  future  resurrec- 
tion is  demonstrated.  In  speaking  upon  this  subject  it  is  proper,  therefore, 
that  we  should  first  adduce  some  of  the  passages  of  Scripture  which  affirm 
the  certainty  of  the  resurrection,  and  then  present  those  argviments  which 
may  be  drawn  from  the  Scriptures  in  confirmation  of  the  truth  of  this  doc- 
trine. 

The  Scriptures,  both  of  the  Old  and  New  Testaments,  clearly  reveal  the 
doctrine  of  a  future  resurrection.  "I  know  that  my  Redeemer  Hveth,  and 
that  he  shall  stand  at  the  latter  day  upon  the  earth ;  and  though  after  my 
skin,  v/orms  destroy  this  body,  yet  in  my  flesh  shall  I  see  God."  "  I  will 
open  3^our  graves,  and  cause  you  to  come  up  out  of  your  graves."  "  And 
many  of  them  that  sleep  in  the  dust  of  the  earth  shall  awake  ;  some  to  ever- 
lasting Hfe,  and  some  to  shame  and  everlasting  contempt."  "  The  hour  is 
coming,  in  which  all  that  are  in  their  graves  shall  hear  his  voice,  and  shall 
come  forth;  they  that  have  done  good  unto  the  resurrection  of  life,  and 
they  that  have  done  evil  unto  the  resurrection  of  damnation."  "  I  will 
raise  him  up  at  the  last  day."  ^'  If  there  be  no  resurrection  of  the  dead, 
then  is  Christ  not  risen  ;  and  if  Christ  be  not  risen,  then  is  our  preaching 
vain,  and  your  faith  is  also  vain."  "  For  if  Ave  behove  that  Jesus  died  and 
rose  again,  even  so  them  also  which  sleep  in  Jesus  will  God  bring  with  him." 
''  And  I  saw  the  dead,  sma'll  and  great,  stand  before  God,"  &c.  "  And 
the  sea  gave  up  the  dead  which  were  in  it ;  and  death  and  hell  delivered 
up  the  dead  which  were  in  them."  (Job  19:  25,  26.  Ez.  37 :  12. 
Dan.  12  :  2.  John  5  :  28 ;  6 :  40.  1  Cor.  15  :  13,  14.  1  Thes.  4  :  14. 
Rev.  20  :  12,  13.)  To  these  testimonies,  which  the  Scriptures  furnish  in 
support  of  the  doctrine  of  a  future  resurrection,  we  may  also  add  a  number 
of  arguments  which  are  drawn  from  the  word  of  God. 

1.  "God  is  the  God  of  Abraham,  Isaac  and  Jacob  ;  and  is  the  God  of 
the  living  and  not  of  the  dead."  (Matt.  22  :  23.)  But  he  would  not  be 
the  God  of  Abraham  as  a  whole,  nor  the  God  of  the  Hving,  unless  the  body 
of  Abraham  should  at  some  future  time  be  raised  from  the  dead.  God  is 
the  God  of  man  as  a  whole,  and  not  merely  of  a  part  of  his  being.  If  the 
body,  however,  should  never  rise  again  he  would  be  the  God,  not  of  the 
whole  man,  but  only  of  a  part.  This  is  the  argument  which  Christ  employs 
against  the  Sadducees. 

2.  God  promises  eternal  life  to  the  righteous  in  respect  both  to  the  body 
and  the  soul ;  as  he,  on  the  other  hand,  threatens  the  wicked  with  eternal 


314  THE  RESURRECTION  OF  THE  BODY. 

punishment,  which  in  Hke  manner  has  respect  both  to  the  soul  and  the  body. 
These  promises  and  threatenings  of  God  must  be  fulfilled ;  for  their  cer- 
tainty is  unchangeable.  But  they  will  not  be  fulfilled  if  the  dead  rise  not. 
Seeing,  therefore,  that  God  does  most  assuredly,  in  his  own  time,  efiect 
wdiat  he  promises  to  the  righteous,  and  threatens  to  the  wicked,  it  follows 
that  the  dead  must  necessarily  i-ise. 

3.  Rewards  and  punishments  extend  to  the  whole  man,  because  the 
whole  man  has  sinned.  Therefore  the  bodies  of  all  shall  rise  —  the  right- 
eous that  they  may  enjoy  that  glory  and  felicity  which  God  freely  gives; 
and  the  wicked  that  they  may  endure  punishment  according  to  their  deserts. 

4.  The  mercy  of  God  is  perfect,  and  extends  to  the  whole  man,  and 
desires  that  we  should  be  wholly  saved.  Hence  our  bodies  shall  also  rise 
again. 

5.  The  love  and  mercy  of  God  towards  the  righteous  is  constant  and 
unchangeable,  so  that  what  he  once  wills  to  do  for  them  out  of  his  fatherly 
love,  that  he  wills  for  ever.  But  he  wills  that  the  righteous  shall  be  saved 
both  in  soul  and  body.  Hence  there  is  a  necessity,  that  they  should  be 
saved  under  this  form,  which  requires  that  they  should  rise  again. 

6.  The  perfect  justice  of  God  requires  that  the  ungodly  be  punished 
according  to  the  form  under  which  they  sin.  But  they  sin  in  soul  and  body 
at  the  same  time.  It  is  necessary,  therefore,  that  their  bodies  should  also 
rise  again,  that  they  may  be  punished  both  in  soul  and  body. 

7.  Christ  has  risen ;  therefore  we  also  shall  rise.  This  conclusion  is 
proper  and  forcible:  1.  Because  Christ  rose,  that  he  might  raise  us.  2. 
Because  Christ  is  the  head,  and  we  are  his  members.  Inasmuch,  there- 
fore, as  Christ  our  head  has  risen,  we  also  who  are  his  members  shall, 
without  doubt,  rise  again ;  because  the  glory  of  the  head  demands  that  the 
members  be  in  the  same  condition  with  himself.  If  the  members  were  to 
remain  in  a  state  of  corruption  the  head  would  not,  in  this  case,  be  glori- 
ous. 3.  The  same  Spirit  which  dwells  in  Chi-ist,  dwells  also  in  us :  he 
joins  and  unites  us  with  Chiist,  and  works  the  same  in  us,  which  he  does 
in  Christ,  because  he  is  always  the  same.  But  he  raised  Christ;  therefore 
he  will  also  raise  us. 

8.  It  is  declared  that  Christ  shall  have  an  everlasting  kingdom.  But 
this  he  would  not  have  if  our  bodies  were  to  remain  for  ever  under  the 
power  of  death.  It  would  not  be  sufficient  in  this  case,  that  our  souls  should 
be  immortal ;  for  that  the  kingdom  of  Christ  might  be  everlasting,  he  must 
have  subjects  that  are  eternal  in  respect  both  to  body  and  soul ;  from  which 
we  may  again  infer  the  necessity  of  the  resui-rection  of  the  body. 

9.  Christ  is  a  perfect  Saviour ;  because  he  has  saved,  and  reconciled 
the  whole  man  to  God.  Hence  our  corrupt  bodies  will  also  be  raised 
through  Christ. 

10.  Christ  is  not  less  able  to  save,  than  Adam  was  to  destroy;  yea,  he 
has  by  his  death  restored  all,  and  more  than  that  which  was  lost  through 
the  sin  of  Adam ;  for  he  has  merited  for  us  greater  felicity  than  we  should 
ever  have  had,  if  we  had  not  sinned.  Now  Adam  lost  for  us,  the  eternal 
hfe  and  salvation  of  the  body  with  certain  other  gifts.  Hence  Christ  has 
restored  this  unto  us,  from  which  it  may  be  concluded  that  our  bodies  shall 
without  doubt  rise  again. 

11.  God  published  his  law  to  man  after  the  fall.  He,  therefore,  wills 
that  man  should  at  some  time  observe  it.     But  this  is  not  done  in  tliis  life. 


TUE  RESURRECTION  OF  THE  BODY.  315 

Hence  it  shall  be  done  in  the  life  to  come,  so  that  there  must  be  a  resurrec- 
tion of  the  dead. 

12.  The  wages  of  sin  is  death.  "When  sin,  therefore,  is  once  abolished, 
death  will  also  ))e  abolished,  which  will  result  in  the  restoration  of  life. 

13.  Our  bodies  were  made  for  this  end,  that  the  Holy  Ghost  might  for 
ever  dwell  in  them,  and  that  thej  might  be  his  temples.  Hence  they  shall 
rise  again  and  live  for  ever. 

V.    What  kixd  of  bodies  shall  rise  in  the  Resurrection? 

The  bodies  with  which  we  shall  rise  in  the  resurrection,  will  not  only  be 
human  bodies,  but  also  the  very  same  which  we  now  have,  and  not  other 
and  different  bodies  created  by  Christ,  as  the  Anabaptists  affirm.  Job 
says,  "  In  my  flesh  shall  I  see  God."  (Job  19  :  26.)  The  apostle  Paul 
says,  "Every  one  shall  receive  in  his  body  according  to  that  he  hath  done ;" 
"and  this  mortal  shall  put  on  immortality."  (Eph.  6  :  8.  1  Cor.  15:  53.) 
It  was,  therefore,  taught  in  the  African  churches:  1  believe  in  the  resurrec- 
tion of  this  flesh.  The  same  thing  may  be  argued  from  the  import  of  the 
word  resurrection :  for  nothing  can  rise  again,  except  that  which  has  fallen. 
"  This  is  the  resurrection,^^  said  Ambrose,  "as  way  be  inferred  from  the 
import  of  the  word  itself,  that  that  luhich  fell  may  rise,  and  that  what  was 
dead  may  revived  The  justice  of  God  also  establishes  the  same  thing. 
"  For  this,'^  said  Ambrose,  "  is  the  order  and  course  of  justice,  that  since 
every  action  is  common  both  to  the  body  and  the  soul,  the  body  executing  that 
to  which  the  soul  prompts,  it  is  proper  that  both  should  come  into  judg- 
ment, and  that  both  should  either  be  given  over  to  pioiishment,  or  crowned 
mth  glory  J  ^  The  justice  of  God  demands  that  the  bodies  of  the  saints 
which  have  fought,  should  also  be  crowned ;  and  that  the  wicked  be  pun- 
ished in  the  same  bodies  in  which  they  have  blasphemed,  and  opposed  God. 
Wherefore,  there  will  be  restored,  in  the  resurrection,  to  every  soul,  not  a 
strange  and  different  body,  but  its  own  proper  body — that  which  it  here 
had — and  shall  thus  be  crowned  with  glory,  or  punished  with  shame. 
Finally,  as  Christ  rose  with  the  same  body  which  he  had  when  he  died,  so 
shall  w^e  also  rise  with  the  very  body  which  we  now  have. 

Obj.  1.  Flesh  and  blood  cannot  inherit  the  kingdom  of  God.  These 
bodies  of  ours  consist  of  flesh  and  blood.  Therefore  they  cannot  inherit 
the  kingdom  of  God ;  consequently  not  these,  but  other  bodies  shall  rise  in 
the  resurrection.  Ans.  There  are  here  four  terms  ;  for  flesh  and  blood  as 
used  by  the  Apostle,  (1.  Cor.  15  :  50,)  and  understood  in  the  first  proposi- 
tion of  this  syllogism,  signify  some  evil  quality  adhering  to  the  substance  of 
the  body,  or  the  substance  in  respect  to  this  quaUty ;  and  in  the  second 
proposition  these  terms,  signify  the  very  substance  of  our  bodies,  from 
which  the  Anabaptists  draw  their  conclusions,  in  relation  to  this  subject. 
Or  we  may  reply,  that  there  is  an  incorrect  chain  of  reasoning,  in  as  much 
as  this  argument  proceeds  from  a  corrupt  substance,  to  that  which  is  pure, 
simple  substance,  in  this  manner  ;  Flesh  and  blood  being  mortal  and  corrupt, 
as  it  now  is,  cannot  inherit  the  kingdom  of  God.  Therefore  flesh  and 
blood,  simply  such,  cannot  inherit  the  kingdom  of  God.  But  this  does  not 
legitimately  follow.  Hence  flesh  and  blood,  understanding  by  this,  that 
which  is  sinful,  and  con-upt,  cannot  inherit  the  kingdom  of  God;  but 
as  glorified  and  immortal  it  shall  obtain  an  entrance  there.     The  Apostle 


316         '     THE  RESURRECTION  OF  THE  BODY. 

expressly  teaches  this  when  he  says,  "  It  is  sown  a  natural  body,  it  is  raised 
a  spiritual  body."     (1.  Cor.  15:  44.) 

Obj.  2.  The  bodies  with  which  we  shall  rise  will  be  according  to  the 
Apostle,  spiritual.  Therefore  they  will  not  then  have  the  properties  of  flesh. 
Ans.  The  apostle  means  by  a  spiritual  body,  not  that  which  is  changed 
into  the  Spirit,  or  which  is  in  all  its  properties  equal  to  the  Spirit ,  but  that 
which  is  ruled  by  the  Spirit  of  God,  which  is  immortal  and  free  from  all 
misery,  adorned  with  heavenly  splendor,  glory,  activit}^,  strength  and  holi- 
ness. So  he  also  calls  a  natural  body,  not  that  w^hich  is  changed  into  the 
soul,  or  which  is  equal  to  it  in  all  its  properties ;  but  that  which  in  this 
mortal  state  is  quickened,  controlled,  and  directed  by  the  soul.  That  this 
is  the  meaning  of  what  Paul  calls  a  spiritual  body,  is  proven.  1.  Because 
he  says  it  is  raised  a  sjjiritual  body ;  but  a  spirit  is  no  body.  2.  He  also 
adds,  "  this  corruptible  (body)  must  put  on  incorruption."  3.  The  body 
of  Christ  after  his  resurrection,  had  flesh  and  bones  ;  and  yet  it  was  spirit- 
ual and  glorious  in  the  highest  degree.  Therefore,  much  more  shall  our 
spiritual  bodies  have  flesh  and  bones.  The  interpretation  which  Augustin 
gives  to  these  words  of  the  Apostle  is  this,  "  We  must  not  imagine  that 
because  the  Apostle  says  that  the  body  ivhich  we  shall  have  in  the  resurrection 
will  be  spiritual^  that  it  ivill  be  purely  spiritual  ivithout  any  body.  But  he  calls 
that  a  spiritual  body^  ichich  is  ivholly  subject  to  the  Spirit^  and  which  is  free 
from  corruption  and  death;  For  ivhen  he  calls  the  body  ivhich  ive  now  have^ 
a  natural  body^  we  must  not  suppose  that  it  is  not  a  body^  but  a  soul. 
Therefore  as  the  body  ivhich  ive  noiu  have  is  called  natural^  because  it  is 
subject  to  the  soul,  and  cannot  be  called  spiritual,  because  it  is  not  yet  fully 
subject  to  the  Sp>irit,  as  long  as  it  may  be  corrupted,  so  it  will  then  be  called 
spiritual,  ivhen  it  ivill  not  be  able  with  any  corruption  to  resist  the  Spirit. 

YI.     How  WILL  THE  Resurrection  be  effected  ? 

The  resurrection  will  be  accomphshed  openly,  and  gloriously,  and  not  se- 
cretly, nor  hastily.  It  will  be  far  different  from  that  which  occurred  in 
relation  to  certain  persons,  when  Christ  rose  from  the  dead.  It  will  take  place 
in  the  sight  of  angels,  men  and  devils,  and  will  be  a  scene  of  inexpressible 
joy  to  the  righteous,  but  of  unutterable  anguish,  and  horror  to  the  wicked. 
Christ  shall  descend  from  heaven,  accompanied  by  the  angels,  with  a  shout, 
with  the  voice  of  the  Arch-angel,  and  with  the  trumpet  of  God,  at  whose 
sound  all  the  dead  shall  awake  and  come  forth  from  their  graves,  and  stand 
before  the  judgement  seat  of  Jesus  Christ.  Those  who  will  remain  alive 
until  the  coming  of  Christ  shall  be  suddenly  changed  from  a  state  of 
mortality  to  immortality,  which  change  will  be  to  them  in  the  place  of  death, 
and  the  resurrection.     (Thes.  4 :  14,  18.     1.  Cor.  15  :  50,  bb.) 

YII.     When  will  the  Resurrection  take  place  ? 

The  resurrection  will  take  place  at  the  end  of  the  world,  in  the  last  day, 
according  as  it  is  said,  "  I  will  raise  him  up  at  the  last  day."  "  I  know 
that  he  shall  rise  again  in  the  resurrection  at  the  last  day."  (John  6  :  44  ; 
11,  24.)  But  when  the  last  day  will  arrive  no  one  knows,  but  God  alone. 
The  chief  benefit  of  this  question  is  to  restrain  us  from  imagining  to  our- 
selves any  time,  when  the  resurrection  will  take  place,  that  so  we  may  not 


THE  EESURRECTIOX  OF  THE  EODY.  317 

disturb  our  faith,  and  begin  to  doubt  -when  ^vc  fnid  ourselves  deceived  in 
our  vain  conjectures. 

VIII.  By  whose  power,  or  through  whom  will  the  dead  ee  raised  ? 

The  resurrection  of  the  dead  will  be  effected  l)y  the  power  of  Christ  as 
the  mediator.  ''  I  will  raise  him  up  at  the  last  day."  This  declaration  of 
Christ  must  be  understood  of  the  body :  because  he  will  not  raise  up  the 
soul,  for  this  does  not  die.  The  man  Christ  will  raise  us  by  his  human 
voice,  and  divine  power,  according  as  it  is  said,  ''  The  hour  is  coming  in 
which  all  that  are  in  their  graves  shall  hear  his  voice."  "  God  hath 
appointed  a  day  in  which  he  will  judge  the  world  in  righteousness  by 
that  man  whom  he  hath  ordained,  whereof  he  hath  given  assurance 
unto  all  men  in  that  he  hath  raised  him  from  the  dead."  (John  5 : 
28.  Acts  17 :  31.)  The  use  of  this  question  is  that  our  faith  may  be 
established  in  regard  to  this  Article,  from  this,  that  he  by  whom  the  resur- 
rection will  be  effected  is  possessed  of  suflBcient  power,  seeing  that  he  is  the 
Almighty  God,  and  also  willing,  in  as  much  as  he  is  our  head.  It  is  also 
a  source  of  great  comfort,  from  the  fact  that  he  will  not  be  unmindful  of 
his  own  flesh,  and  members,  but  will  raise  them  up  to  eternal  life,  for  which 
cause  he  assumed  our  nature  and  redeemed  us. 

Obj.  But  the  Father  is  said  to  raise  us ;  yea,  he  raised  Christ  himself: 
"  He  that  raised  up  Christ  from  the  dead,  shall  also  quicken  yoiu"  mortal 
bodies,  by  his  Spirit  that  dwelleth  in  you."  (Rom.  8:  11.)  Therefore 
the  dead  shall  neither  be  raised  by  Christ,  nor  by  his  power.  Ans.  The 
works  of  the  Trinity  which  are  external,  being  such  as  are  performed  upon 
creatures  are  common  to  all  the  persons  of  the  Godhead,  observing  the 
order  in  which  they  operate.  As  the  Father  is,  therefore,  not  excluded 
when  the  resurrection  is  ascribed  to  the  Son,  so  the  Son  is  not  excluded 
when  the  Father,  or  the  Holy  Ghost  are  said  to  raise  the  dead.  The  Fath- 
er shall  raise  us  mediately  through  the  Son.  The  Son  shall  raise  us  imme- 
diately by  his  Spirit,  as  our  redeemer  and  judge.  "  We  look  for  the  Sav- 
iour the  Lord  Jesus  Christ,  who  shall  change  our  vile  body  that  it  may  be 
fashioned  like  unto  his  glorious  body,  according  to  the  working  whereby  he 
is  able  even  to  subdue  all  things  unto  himself."  "  As  the  Father  raiseth 
up  the  dead,  and  quickeneth  them,  even  so  the  Son  quickeneth  whom  he 
will."  (Phil.  3:  20;  21.  John  5:  21.)  The  Holy  Spirit  shall  raise 
us  immediately  by  himself.  "  If  the  Spirit  of  him  that  raised  up  Jesus  from 
the  dead,"  &c.     (Rom.  8 :  11.) 

IX.  For  what  pltipose,  and  to  what  state  will  the  dead  be  raised  ? 

TJie  ultimate  end  of  the  resurrection  of  the  dead  is  the  glory  of  God ; 
for  he  will  then  manifest  and  exercise  his  mercy  in  its  highest  form  in  the 
glorification  of  the  faithful,  whilst  his  justice  will  be  displayed  in  the  damna- 
tion of  the  reprobate  ;  and  thus  he  will  declare  the  certainty  of  his  promises 
and  threatenings  in  relation  to  both.  The  next  end,  and  the  one  that  is  sub- 
ordinate to  the  former,  is  the  salvation  and  glory  of  the  elect ;  and  on  the 
other  hand  the  punishment  and  rejection  of  the  reprobate  :  for  the  former 
shall  be  raised  to  eternal  life,  whilst  the  latter  shall  come  forth  to  everlasting 
punishment  according  as  it  is  said :  "  Many  of  them  that  sleep  in  the  dust 
of  the  earth  shall  awake,  some  to  everlasting  hfe,  and  some  to  shame  and 
everlasting  contempt."     "And  shall  come  forth,  they  that  have  done  good, 


818  THE  LIFE  EVERLASTING. 

\into  the  resurrection  of  life,  and  they  that  have  done  evil  unto  the 
resurrection  of  damnation."  "I  will  grant  to  sit  with  me  on  my  throne." 
"They  are  arrayed  in  white  rohes."  ''The  righteous  shall  shine  forth  as 
the  sun."  "Depart  from  me,  ye  cursed,  into  everlasting  fire  prepared  for 
the  devil  and  his  angels,  &c.;  and  these  shall  go  away  into  everlasting 
punishment;  but  the  righteous  into  life  eternal."  (Dan.  12:  2.  John 
6  :  28.  Rev.  3  :  21 ;  7  :  13.  Matt.  13  :  43  ;  25  :  41,  46.)  This  wiU 
be  the  state  and  condition  to  which  the  dead  will  be  raised. 

Obj.  The  resurrection  of  Christ  is  declared  by  the  Apostle  to  be  the 
cause  of  our  resurrection,  and  our  resurrection  is  the  effect,  or  benefit  of 
Christ's  resurrection.  But  this  cause  does  not  extend  to  the  wicked. 
Therefore  they  will  not  rise.  Ans.  Although  the  wicked  will  not  rise 
because  of  the  resurrection  of  Christ,  yet  they  shall,  nevertheless,  be  raised 
on  account  of  the  just  judgment  of  God,  by  wliich  they  shall  be  consigned 
to  everlasting  punishment.  For  there  may  be  many  and  different  causes, 
(if  not  in  number,  at  least  in  kind,)  especially  in  different  subjects, 
of  one  and  the  same  effect.  The  cause  of  the  resurrection  of  the  godly  is, 
therefore,  the  resurrection  of  Christ  as  of  the  head.  But  the  resurrection 
of  Christ  is  not  the  cause  of  the  resurrection  of  the  wicked,  because  they 
are  not  members  of  Christ,  but  the  justice  of  God,  and  the  truth  of  his 
threatening.  Briefly ;  the  wicked  shall  rise  from  the  dead,  not  because 
Christ  rose,  but  on  account  of  the  justice  of  God,  that  they  may  be  pun- 
ished. There  is  indeed  but  one  end  of  the  resurrection  of  all  in  respect 
to  God,  wliich  is  his  glory ;  but  the  manner  in  which  this  end  is  reached  is 
different. 


Question  58.  What  comfort  takest  thou  from  the  article  of  "  life 
"everlasting  ? " 

Answer.  That  since  I  now  feel  in  my  heart  the  beginning  of  eternal  joy,  after 
this  life  I  shall  inherit  perfect  salvation,  which  "  eye  hath  not  seen,  nor  ear  heard, 
neither  hath  it  entered  into  the  heart  of  man  "  to  conceive  ;  and  that,  to  praise  God 
therein  forever. 

EXPOSITION. 

This  Article  stands  at  the  end  of  the  Creed  ;  1.  Because  its  perfect  ful- 
fillment comes  after  the  rest.  2.  Because  it  is  the  effect  of  all  the  other 
articles ;  for  it  is  on  account  of  this  that  all  the  preceding  articles  are  be- 
lieved, and  all  the  things  which  we  believe  in  the  others  were  done  in  order 
that  we  might  believe  this  last,  and  so  enjoy  eternal  life.  This  article  is, 
therefore,  the  crowning  point  of  our  entire  salvation  and  fife.  The  ques- 
tions which  are  chiefly  to  be  discussed  in  connection  with  this  subject  are 
such  as  the  following : 

I.  What  is  everlasting  life? 

II.  By  whom  is  it  given? 

III.  To  whom  is  it  given  P 

IV.  Whg  is  it  given  ? 
y .  How  is  it  given  ? 

VI.      When  is  it  given  ? 
Yl\.     Whether  J  and  whence  tve  may  he  assured  of  it  in  this  life? 


THE   LIFE  EVERLASTING.  319 

I.     What  is  everlasting  life? 

Tliis  question  seems  at  first  inexplicable,  especially  in  view  of  what  the 
Apostle  says  concerning  it:  "Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  ^vhich  God  hath  prepared 
for  them  that  love  him."  (1  Cor.  2  :  9.)  We  may,  however,  form  some 
faint  idea  of  what  eternal  life  is,  from  the  analogy  of  life,  of  which  phi- 
losophers arc  wont  to  dispute  much,  and  of  which  the  Scriptures  also  speak. 
The  term  life  is  variously  defined  by  philosophers.  It  may  in  general  be 
defined  as  the  very  being  of  that  which  lives,  when  used  in  reference  to 
God,  angels,  and  living  beings  and  plants.  Spirits  also  live ;  but  have 
not  their  existence  from  any  quickening  soul,  but  from  their  essence  or 
nature.  In  creatures,  however,  possessed  of  a  soul,  life  is  properly  the 
being  of  that  which  lives,  which  is  the  same  thing  as  to  be  endowed  with  a 
soul,  or  to  have  in  oneself  a  living  soul.  For  the  soul  is  that  by  which 
such  a  being  lives ;  or  it  is  the  essential  form  of  hfe,  by  which  those  live 
who  are  endowed  therewith.  It  is  taken  for  the  first  and  second  actions ; 
that  is,  for  the  very  being,  action  or  living,  and  for  the  acting  of  a  liv- 
ing thing.  We  may  now  define  life  more  fully  thus :  natural  life  is  the 
existence  or  dwelling  of  the  soul  in  a  body  which  is  animated,  and  the 
acting  of  a  living  being.  Or,  it  is  the  perfection  (svreXtp^tja)  of  the 
soul  accomplishing  those  w^orks  wliich  are  proper  to  that  which  has  life. 
Or,  finally,  it  is  the  adaptedness  of  a  living  being  to  effect  such  things  as 
are  proper  to  itself ;  and  is  also  the  things  themselves  by  virtue  of  the 
union  which  exists  between  the  body  and  the  soul. 

That  is  called  everlasting^  1.  Which  is  without  beginning  or  end,  as  God 
is.  2.  That  which  is  without  a  beginning,  but  which  has  an  end,  as  the 
decrees  of  God.  3.  That  which  has  a  beginning,  but  will  have  no  end,  as 
the  angels,  &;c.  It  is  in  this  third  sense  that  our  heavenly  life  is  called 
everlasting,  by  which  we  mean,  that  whilst  it  has  a  beginning,  it  will  have 
no  end.  The  everlasting  life  of  man,  then,  is  the  eternal  being  of  man, 
regenerated  and  glorified,  which  will  consist  in  having  the  image  of  God 
perfectly  restored  in  him,  as  it  was  when  he  was  first  created,  having  per- 
fect wisdom,  righteousness,  and  happiness,  or  being  endow^ed  with  the  true 
knowledge  and  love  of  God,  in  connection  with  eternal  joy.  And  here  for 
the  sake  of  plainness  we  shall  include  among  these  acts  the  poivers  them- 
selves of  knowing  and  loving  God ;  for  to  he  able  rightly  to  know  and  love 
God,  belongs  equally  as  much  to  spiritual  hfe  as  to  know  and  love  him, 
inasmuch  as  the  natural  man  receiveth  not  the  things  of  the  Spirit  of  God. 
(1  Cor.  2 :  14.)  Or,  we  may  again  define  it  thus  :  everlasting  life  is  the 
perfect  restoration  of  the  image  of  God,  with  eternal  joy  and  delight  in 
God,  heavenly  glory,  and  the  full  fruition  of  all  those  good  things  which 
are  necessary  to  a  state  of  perfect  happiness.  In  a  word,  it  is  the  perfect 
conformity  of  man  with  God,  consisting  in  the  true  and  perfect  knowledge 
and  love  of  God,  and  in  the  glory  both  of  the  soul  and  body  of  man.  These 
two  things  must  then  be  considered  in  order  that  we  may  have  a  proper 
idea  of  what  constitutes  everlasting  life  :  1.  A  union  of  both  our  body  and 
soul  with  God.  2.  A  conformity  with  God,  which  flows  out  of  this  union 
as  an  effect  proceeds  from  its  cause ;  which  conformity  consists  in  a  clear 
and  correct  knowledge  of  God,  together  with  lis  will  and  works  ;  in  right- 
eousness, perfect  joy  and  deUght  in  God,  inexpressible  glory  with  which  our 


320  THE   LIFE   EVERLASTING. 

bodies  shall  be  irradiated,  and  sliinc  as  the  sun,  and  a  sufficiency  of  all 
good  things  pertaining  to  true  and  perfect  happiness.  These  things  do  in 
some  small  degree  express  the  substance  and  form  of  everlasting  life,  to 
■which  if  we  add  the  efficient  and  final  causes,  we  may  arrive  at  this  more 
complete  and  full  definition.  Uverlastinrj  life  consists  in  the  eternal  hab- 
itation of  God  in  the  faithful  through  the  Holy  Spirit ;  in  a  true  and  perfect 
knowledge  of  God,  and  of  his  works  and  will,  kindled  in  the  heart  imme- 
diately by  the  same  Spirit ;  in  true  and  perfect  wisdom  and  righteousness, 
together  with  a  perfect  conformity  of  all  the  strength  and  powers  of  the 
mind  and  will,  with  the  mind  and  will  of  God,  having  respect  both  to  the 
body  and  soul,  which  joy  is  freely  given  of  God,  by  and  for  the  sake  of 
Christ,  and  is  begun  already  in  this  life,  to  be  fully  perfected  in  the  life  to 
come,  that  so  God  may  to  all  eternity  be  praised  and  glorified  by  his  saints. 

All  the  different  parts  of  this  definition  are  in  accordance  with  the  teach- 
ings of  God's  word,  as  may  be  easily  shown.  That  it  will  include  the  eter- 
nal indwelling  of  God  in  his  people,  through  the  Holy  Spirit,  is  testified  in 
these  words :  "  We  will  come  unto  him,  and  make  our  abode  with  him." 
"  He  shall  give  you  another  Comforter,  that  he  may  abide  with  you  for 
ever."  (John  14  :  23, 16.)  It  will  include  the  knowledge  of  God,  and 
perfect  wisdom,  according  as  it  is  said,  "  This  is  life  eternal,  that  they 
might  know  thee,  the  only  true  God,  and  Jesus  Christ  whom  thou  hast 
sent."  (John  17 :  3.)  Eternal  life  will  embrace  perfect  righteousness, 
for  those  that  shall  obtain  it,  "  are  equal  unto  the  angels,  and  are  the 
children  of  God,  being  the  children  of  the  resurrection."  (Luke  20  :  36.) 
So  there  will  be  joy  and  dehght  in  God,  for  it  is  said,  "  Your  joy  no  man 
taketh  from  you."  (John  16  :  22.)  There  will  also  be  an  abundance  of 
all  good  things,  for  "  God  shall  be  all  in  all."  "  I  saw  no  temple  therein  ; 
for  the  Lord  God  Almighty,  and  the  Lamb  are  the  temple  of  it.  "  And  the 
city  hath  no  need  of  the  sun,  neither  of  the  moon  to  shine  in  it ;  for  the 
glory  of  God  did  hghten  it,  and  the  Lamb  is  the  light  thereof."  (1  Cor. 
15  :  28.  Eev.  21 :  22,  23.)  The  good  things  which  w^e  now  enjoy  in  part 
only,  will  then  be  perfected  ;  for  "  When  that  which  is  perfect  is  come,  then 
that  w^hich  is  in  part  shall  be  done  aw^ay."  (1  Cor.  13 :  10.)  It  will, 
lastly,  be  without  any  interruption  or  end ;  for  ''  God  shall  wipe  away  all 
tears  from  their  eyes."  "  Of  his  kingdom  there  shall  be  no  end." 
"  Whose  kingdom  is  an  everlasting  kingdom,"  that  is,  having  no  begimiing 
nor  end.     (Rev.  21 :  4.     Luke  1 :  33.     Dan.  7 :  27.) 

Obj.  To  enjoy  everlasting  life  is  to  live  for  ever.  But  the  wicked  also 
live  for  ever ;  for  they  shall  be  raised  immortal.  Therefore  they  shall  also 
have  everlasting  life.  Ans.  This  conclusion  is  drawn  from  an  imperfect 
definition  of  eternal  life,  and  is  thus  of  no  force.  For  eternal  fife  does  not 
merely  mean  immortality,  or  a  continued  presence  of  the  soul  in  the  body ; 
but  also,  and  more  particularly,  that  spiritual  life,  and  heavenly  glory  and 
felicity,  which  the  Holy  Ghost  works  in  the  faithful  by  his  own  peculiar 
operation.  Now  although  the  wicked,  after  the  resurrection,  will  be  immor- 
tal, yet  their  natura?l  fife  shall  be  no  fife,  but  eternal  death ;  for  with  tins 
life  there  will  be  joined,  1.  An  eternal  rejection  of  God.  2.  A  want  of 
the  knowledge  and  grace  of  God.  3.  Everlasting  and  unutterable  torments. 
"  Their  w^orm  dieth  not."  "  There  shall  be  weeping,  and  gnashing  of 
teeth."  (Mark  9:  44.  Matt.  24:51.)  From  these  things  we  may 
understand  what  eternal  death  is ;  and  that  it  is  so  called,  not  because  the 


THE    LIFE    EVERLASTING.  321 

wicked  by  dying  once,  arc  freed  tliercfrom,  hut  because  they  shall  die  for 
ever,  and  experience  torments  that  shall  never  have  an  end. 

II.    By  whom  is  everlasting  life  given  ? 

God  alone  grants  eternal  life,  as  it  is  said,  "  the  gift  of  God  is  eternal 
life."  (Rom.  6  :  23.)  God  the  Father,  as  the  author  and  fountain  of  all 
life,  gi-ants  eternal  life  through  the  Son  and  Holy  Spirit ;  the  Son  grants 
it  through  the  Holy  Spirit ;  and  the  Spirit  through  himself,  which  order  of 
working  is  natural  to  the  persons  of  the  Godhead.  Of  the  Father  it  is  said : 
"  As  the  Father  raiseth  up  the  dead,  and  quickeneth  them."  "  As  the 
Father  hath  life  in  himself."  (John  5  :  21,  26.)  Of  the  Son  it  is  said : 
"  Even  so  the  Son  quickeneth  whom  he  will."  "  So  hath  he  given  to  the 
Son  to  have  life  in  himself."  "  In  him  was  life."  "  The  everlasting 
Father,"  (or  the  Father  of  eternity.)  ''I  give  unto  them  eternal  life." 
(John  5  :  21,  26  ;  1 :  4.  Is.  9  :  6.  John  10  :  28.)  Of  the  Holy  Ghost 
it  is  said :  "Except  a  man  be  born  of  water,  and  of  the  Spirit,  ho  cannot 
'enter  into  the  kingdom  of  God."  "  He  that  raised  up  Christ  from  the  dead 
shall  also  quicken  your  mortal  bodies,  by  his  Spirit  that  dwelleth  in  you." 
(John  3  :  5.  Rom.  8  :  11.)  These  testimonies  are  to  be  observed,  inas- 
much as  they  establish  the  Divinity  of  the  Son,  and  Holy  Ghost,  and  prove 
their  equality  with  the  Father. 

Obj.  1.  But  the  ministers  of  the  gospel  also  give  eternal  life,  for,  says 
Paul,  "  In  Christ  Jesus  I  have  begotten  you  through  the  gospel."  "  In 
doing  this,  thou  shalt  both  save  thyself  and  them  that  hear  thee."  (1  Cor. 
4:1  Id.  1  Tim.  4 :  16.)  Therefore  others  besides  God  grant  eternal  life, 
Ans.  There  may  be  many  subordinate  causes  of  the  same  effect.  Christ 
and  the  Holy  Spirit  grant  life  by  their  own  power.  But  ministers  are 
merely  the  instruments  through  whom  Christ  works  by  the  power  of  his 
Spirit.  "  Let  a  man  so  account  of  us  as  of  the  ministers  of  Christ,  and 
stewards  of  the  mysteries  of  God."  "  AYlio  then  is  Paul,  and  who  is  Apol- 
los,  but  ministers  by  whom  ye  believed."     (1  Cor.  4:1;  3:5.) 

Obj.  2.  But  Christ  also  grants  life  by  a  power  communicated  to  him. 
Therefore  it  is  not  his  own.  Ans.  Christ  gives  life  by  a  communicated 
power  ;  but  it  is  communicated  by  natural  and  eternal  generation.  Hence 
we  may  reply,  that  he  grants  life  by  a  power  communicated  to  him  by  eter- 
nal generation  from  the  Father.  Therefore  he  grants  it  by  his  own  power. 
"  As  the  Father  hath  hfe  in  himself,  so  hath  he  given  to  the  Son  to  have 
life  in  himself."     (John  5  :  26.) 

III.    To  WHOM  is  eternal  life  given? 

Eternal  life  is  given  from  everlasting  to  all,  and  only  the  elect,  or  such 
as  are  converted  in  this  life.  "  I  give  unto  them  eternal  life."  "  I  pray 
not  for  the  world,  but  for  them  which  thou  hast  given  me."  "  Those  that 
thou  gavest  me  I  have  kept,  and  none  of  them  is  lost,  but  the  son  of  perdi- 
tion." "  Come  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world."  "  No  man  can  come  to  me,  except 
the  Father  draw  him."  "  Whom  he  did  predestinate,  them  he  also  called," 
&c.  (John  10  :  28 ;  17  :  9, 12.  Matt.  25  :  34.  John  6  :  44.  Rom. 
8 :  30.)  Faith  and  repentance  are  peculiar  to  the  elect.  But  these 
21 


322  THE   LIFE   EVERLASTING. 

constitute  the  beginning  of  eternal  life.  Therefore  eternal  life  pertains  to 
the  elect  only.  "  The  election  hath  obtained  it  and  the  rest  were  blinded." 
(Rom.  11 :  7.)  We  may  here  remark  that  when  the  question  is,  To  whom 
is  eternal  life  given  ?  it  is  better  to  reply,  to  the  elect,  than  to  such  as  are 
converted ;  for  conversion  and  faith  are  but  the  beginning  of  eternal  life. 
To  say,  therefore,  that  eternal  life  is  given  to  such  as  are  converted,  is  the 
same,  as  if  we  were  to  say,  that  life  is  given  to  the  Hving.  When  it  is 
asked.  To  whom  the  beginning  of  eternal  life  is  given  ?  we  answer  cor- 
rectly to  the  elect ;  for  if  we  were  to  say,  it  is  given  to  such  as  are  con- 
verted, we  beg  the  question;  seeing  that  the  question  is,  Whom  does  God 
convert  ? 

IV.    Wherefore  is  Eternal  Life  given? 

Eternal  life  is  not  given  on  account  of  our  works,  whether  present,  or 
foreseen  ;  but  only  out  of  the  free  mercy,  and  love  of  God  toward  the  human 
race,  and  from  his  desire  to  manifest  his  mercy  in  the  salvation  of  the 
righteous,  through  the  satisfaction  and  merits  of  Christ  the  mediator,  imput- 
ed unto  us  through  faith,  for  this  end,  that  God  may  be  eternally  praised 
by  us.  "  The  gift  of  God  is  eternal  life,  through  Jesus  Christ  our  Lord." 
^'  By  grace  are  ye  saved  through  faith,  and  that  not  of  yourselves  ;  it  is  the 
gift  of  God :  not  of  works  lest  any  man  should  boast :  for  we  are  his  work- 
manship created  in  Christ  Jesus  unto  good  works,"  &c.  "  God  so  loved 
the  world  that  he  gave  his  only  begotten  Son,"  &c.  (Rom.  6  :  23.  Eph. 
2 :  8,  9,  10.  John  3 :  16.)  The  moving  cause  on  account  of  which 
eternal  life  is  given  us,  is  not  any  work  of  ours  w^hether  present,  or  foreseen ; 
for  before  the  beginning  of  eternal  life,  or  which  is  the  same  thing,  before 
our  conversion  to  God,  all  our  works  deserve  eternal  death ;  and  after  our 
conversion  they  are  the  effects  of  it ;  and  so  cannot  be  the  cause  why 
eternal  life  is  given,  as  nothing  can  be  the  cause  of  itself.  We  are  indeed 
led  to  eternal  life  by  many  means ;  but  the  means  through  which  we  are 
led  to  God  constitute  one  thing,  and  the  cause  for  wliich  we  are  led,  is 
another  thing.  The  final  cause  for  which  eternal  life  is  given,  is  that  we 
may  praise  and  magnify  the  mercy  of  God.  "  To  the  praise  of  the  glory 
of  his  grace,  wherein  he  hath  made  us  accepted  in  the  Beloved."  (Eph. 
1 :  6.)  God  grants  us  eternal  life  for  the  same  reason,  for  which  he 
chose  us. 

V.    How  IS  Eternal  Life  given  ? 

Everlasting  life  is  given  us  through  faith ;  and  faith  by  the  doctrine  of 
the  gospel,  and  the  inward  efficacy  of  the  Holy  Spirit ;  for  the  Holy  Spirit 
works  in  us,  through  the  word,  the  knowledge  of  God,  and  of  his  will ;  which 
knowledge  is  accompanied  with  a  desire  of  becoming  more  and  more  inti- 
mately acquainted  with  God,  and  of  living  according  to  the  requirements  of 
his  will,  as  it  is  said :  "  To  whom  shall  we  go  ?  thou  hast  the  words  of  eternal 
life."  "  In  Christ  Jesus,  I  have  begotten  you  through  the  gospel."  "  The 
gospel  is  the  power  of  God  unto  salvation  to  every  one  that  believeth." 
"  Faith  Cometh  by  hearing,  and  heanng  by  the  word  of  God."  (John  6  : 
68.  1.  Cor.  4 :  15.  Rom.  1 :  16  ;  10  :  17.)  The  ordinary  way  in  which 
we  receive  the  beginning  of  eternal  life  is  through  the  ministry  of  the  word. 
It  is  different,  however,  with  the  infants  of  the  church  and  those  who  are 


THE   LIFE   EVERLASTI2fa.  323 

converted  in  a  miraculous  manner,  as  the  Thief  on  the  cross,  Paul,  Cornelius, 
&;c.  Our  remarks  at  this  time  have  respect  to  the  ordinary  way,  in  Avliich 
everlasting  life  is  given,  and  which  is  pecuUar  to  adults. 

VI.    WiiEX  IS  Eternal  Life  given  ? 

The  beginning  of  everlasting  Ufe  is  given  already  in  this  world ;  but  the 
consummation  of  it,  is  reserved  for  the  Hfe  to  come,  which  none  receive, 
but  those  in  whom  it  is  here  begun.  Hence  it  is  said,  "  In  this  we  groan, 
earnestly  desiring  to  be  clothed  upon,  with  our  house  which  is  from  heaven ; 
if  so  be  that  being  clothed,  we  shall  not  be  found  naked."  "  Whosoever 
hath,  to  him  shall  be  given,  and  he  shall  have  more  abundance  ;  but  who- 
soever hath  not  from  him  shall  be  taken  away,  even  that  he  hath."  (2 
Cor.  5  :  23.     Matt.  13  :  12.) 

There  are  two  degrees  in  the  consummation  of  eternal  life.  The  one  is 
when  the  souls  of  the  righteous,  being  freed  from  the  body,  are  immediate- 
ly carried  into  heaven ;  for  in  death  they  obtain  a  deliverance  from  all  the 
evils  of  this  life.  The  other  is  that  greater,  and  more  glorious  degree  to 
which  we  shall  attain  in  the  resurrection  of  our  bodies,  when  we  shall 
ascend  into  heaven  perfectly  redeemed  and  glorified,  and  see  God  as  he  is, 
face  to  face.  "  He  that  heareth  my  word,  and  believeth  in  him  that  sent 
me,  hath  everlasting  life,  and  shall  not  come  into  condemnation,  but  is 
passed  from  death  unto  life."  "  Now  are  we  the  sons  of  God,  and  it  doth 
not  yet  appear  what  we  shall  be  ;  but  we  know  that  when  he  shall  appear, 
we  shall  be  hke  him,  for  we  shall  see  him  as  he  is."  (John  5 :  24.  1. 
John  3 :  3.) 

VII.  Whether,  and  whence  may  we  be  assltied  of  Everlasting  Life  ? 

It  is  not  only  possible,  but  also  our  duty  to  assure  ourselves  of  everlast- 
ing life  ;  for  it  is  given  to  all  and  only  to  such  as  believe.  And  not  only  so^ 
but  to  believe  in  everlasting  life  is  to  be  fully  persuaded  that  not  only  shall 
others  be  made  partakers  of  it,  but  that  I  am  also  a  partaker  of  it,  which 
we  must  observe,  and  hold  fast  to  in  opposition  to  the  distrust  and  uncer- 
tainty of  the  Papists.  We  should  be  certain  of  our  final  perseverance  ;  for 
it  is  said  :  "  Being  justified  by  faith  we  have  peace  with  God."  "  I  give 
unto  them  eternal  hfe,"  which  could  not  be  said  if  there  were  any  doubt 
or  uncertainty  in  regard  to  it,  so  that  it  might  be  lost.  "  The  gifts  and 
callings  of  God  are  without  repentance."  "  Neither  shall  any  man 
pluck  them  out  of  my  hands."  "  He  which  hath  begun  a  good  work 
in  you  will  perform  it  until  the  day  of  Jesus  Christ."  "  I  know  whom  I 
have  beheved,  and  am  persuaded  that  he  is  able  to  keep  that  which  I  have 
committed  unto  him  against  that  day."  (Rom.  5 :  1.  John  10 :  28. 
Rom.  11 :  20.  Phil.  1:6.  2.  Tim.  1 :  12.)  He  that  beheves  knows 
that  he  does  believe,  which  assurance  is  based  upon  these  solid  arguments : 
1.  God,  who  is  the  author  of  everlasting  life  is  unchangeable.  2.  The 
foundation  of  God  standeth  sure,  having  this  seal,  "  The  Lord  knoweth 
them  that  are  his."  (2.  Tim.  2 :  19.)  3.  Christ  is  heard  in  all  those 
things,  which  he  asks  of  the  Father.  Now  one  thing  for  which  he  prays,  is 
that  the  Father  would  keep  all  those  whom  he  has  given  him.  4.  God  will 
not  have  us  to  ask  of  him  those  things  necessary  for  our  salvation  condition- 
ally, but  positively,  because  he  has  promised  it.    Hence  to  doubt  in  regard 


32-4  THE   DOCTRINE    OF   JUSTIFICATION. 

to  our  perseverance,  and  the  consummation  of  eternal  life  is  to  overthrow  the 
truth  of  God,  and  to  make  the  intercession  of  Christ  unavailing. 

But  whence  may  we  be  assured  of  the  consummation  of  everlasting  life  ? 
We  reply  from  the  fact  that  we  have  already  the  beginning  of  it :  for  to  him 
tliat  hath  shall  be  given.  The  gifts  of  God  are  without  repentance.  God 
is  faithful :  and  therefore  he  will  perfect  that  which  he  has  commenced. 
We  are  assured  of  the  beginning  of  eternal  life  from  the  presence  of  a  true 
faith,  which,  whilst  it  resists  the  doubts,  and  temptations  of  the  devil,  ex- 
claims, ''  Lord,  I  believe  :  help  thou  mine  unbehef."  (Mark  9  :  24.)  The 
same  assurance  is  also  obtained  by  the  peace  of  conscience  which  we  have 
with  God,  being  justified  by  faith :  and  from  the  true  repentance  and  sin- 
cere purpose  of  heart  which  we  have  to  obey  all  the  commandments  of  God  : 
for  faith  cannot  be  without  true  repentance.  "  Whose  house  are  we,  if  we 
hold  fast  the  confidence,  and  the  rejoicing  of  the  hope  firm  unto  the  end." 
(Heb.  3  :  6,  14.) 

That  which  has  now  been  spoken  concerning  this  Article  explains 
sufficiently,  what  it  is  to  believe,  the  life  everlasting  ;  which  may  be  said  to 
include  a  firm  persuasion,  1.  That  after  this  life,  there  will  be  another 
life  in  which  the  church  shall  be  gloiified,  and  God  praised  for  ever.  2. 
That  I  am  also  a  member  of  this  church,  and  shall  for  this  reason  be  made 
a  partaker  of  everlasting  life.  3.  That  I  also  in  this  life  have  the  begin- 
ning of  everlasting  life. 


TWENTY-THIRD  LORD'S  DAY. 

Question  59.  But  what  doth  it  profit  thee  now,  that  thou  belie  vest  all 
this? 

Answer.     That  I  am  righteous  in  Christ,  before  God,  and  an  heir  of  eternal  hfe. 
Question  60.     How  art  thou  righteous  before  God  ? 

Answer.  Only  by  a  true  faith  in  Jesus  Christ ;  so  that,  though  my  conscience  ac- 
cuse me  that  I  have  grossly  transgressed  all  the  commands  of  God,  and  kept  none 
of  them,  and  am  still  inclined  to  all  evil ;  notwithstanding  God,  without  any  merit 
of  mine,  but  only  of  mere  grace,  grants  and  imputes  to  me  the  perfect  satisfaction, 
righteousness,  and  holiness  of  Christ ;  even  so,  as  if  I  never  had  had,  nor  committed 
any  sin  ;  yea,  as  if  I  had  fully  accomplished  all  that  obedience  which  Christ  hath 
accomplished  for  me  ;  inasmuch  as  I  embrace  such  benefit  with  a  believing  heart. 

EXPOSITION. 

The  doctrine  of  justification,  which  now  follows,  is  one  of  the  chief  arti- 
cles of  our  faith,  not  only  because  it  treats  of  those  things  which  are  fun- 
damental, but  also  because  it  is  mor.t  frequently  called  in  question  by 
heretics.  The  controversies  between  the  church  and  heretics  have  respect 
principally  to  two  pomts :  the  one  is  concerning  God,  and  the  other  con- 
cerning the  justification  of  man  in  the  sight  of  God.  And  such  is  the 
importance  of  these  doctrines  that  if  either  one  of  them  be  overthrown, 


THE   DOCTRINE   OF   JUSTIFICATION.  325 

the  other  parts  of  our  faith  easily  fall  to  pieces.  Hence  it  becomes  neces- 
sary for  us  to  fortify  and  establish  ourselves,  especially  in  these  doctrines, 
against  all  the  assaults  of  heretics.  Concerning  the  doctrine  of  justifica- 
tion (for  we  have  already  spoken  of  the  doctrine  concerning  God)  of  which 
the  above  questions  of  the  Catechism  treat,  the  following  thmgs  are  to  be 
considered : 

I.  What  {§  rigliteousness  in  general? 

II.  How  rnani-fold  is  it  ? 

III.  In  what  does  righteousness  differ  from  justification  ? 

IV.  What  is  our  righteousness  before  God? 

V.     In  ichat  manner  does  it  become  ours,  seeing  it  is  ivithout  us? 
VI.      Why  is  it  made  ours,  or  wherefore  does  God  impute  it  unto  ii9 
for  righteousness? 

I.    What  is  Righteousness  in  general? 

Righteousness  is  derived  from  right,  which  is  the  law,  and  is  a  conform- 
ity with  the  law,  as  sin  or  unrighteousness  is  the  transgression  of  the  law. 
It  may  be  defined  in  general,  as  consisting  in  a  conformity  with  God  and 
the  divine  law ;  although  a  definition  can  hardly  be  given  so  general  as  to 
agree  at  the  same  time  with  God  and  creatures.  Uncreated  righteousness 
is  God  himself,  the  foundation,  and  rule  or  pattern  of  all  righteousness. 
Created  righteousness  is  an  efiect  of  uncreated  or  divine  righteousness  m 
rational  creatures.  Righteousness,  therefore,  in  general,  as  far  as  it  has 
respect  to  creatures,  consists  in  fulfilhng  those  laws  which  pertain  to  rational 
creatures  ;  or,  it  is  a  conformity  on  the  part  of  rational  creatures  ^\i\\  those 
laws  which  have  respect  to  them.  Finally,  righteousness  is  the  fulfillment 
of  the  law,  and  a  conformity  with  the  law  is  righteousness  itself.  This 
must  be  observed  and  held  fast  to,  because  our  justification  can  only  be 
efiected  by  fulfilling  the  law.  Evangehcal  righteousness  is  the  fulfilling  of 
the  law,  and  does  not  conflict  with  it  in  the  least.  The  gospel  does  not 
abohsh  the  law,  but  establishes  it. 

II.      How   MANI-FOLD   IS   RIGHTEOUSNESS,  OR  JUSTICE  ? 

Righteousness  is  in  general  either  uncreated,  as  God  himself  is  righteous, 
or  it  is  created,  as  is  the  righteousness  which  belongs  to  rational  creatures. 
Created  righteousness  is  legal  and  evangelical.  By  legal  rigliteousness  we 
mean  the  fulfilling  of  the  law  by  one,  who  is  thereby  declared  righteous ; 
or  it  is  such  a  fulfilling  of  the  law  as  that  which  is  accomphshed  by  one's 
own  obedience  ;  or  it  is  a  comformity  to  the  law  which  he  has  who  is  de- 
clared righteous.  This  legal  righteousness  was  the  righteousness  of  Adam 
before  the  fall,  and  is  in  the  angels,  and  in  Christ  as  far  as  he  is  man. 
Evangelical  righteousness  is  the  fulfilling  of  the  law,  performed,  not  by  us, 
but  by  another  in  our  stead,  and  imputed  unto  us  of  God  by  faith. 
'  Legal  righteousness  is  performed,  either  by  obedience  to  the  law,  or  by 
punishment.  The  law  requires  one  or  the  other.  That  wliich  is  performed 
by  obedience  is  either  universal  or  particular.  Universal  is  the  obser\ing 
of  all  those  laws  which  have  respect  to  us ;  or  it  is  obedience  to  all 
the  laws  which  pertain  to  us.  This  righteousness  is  again  of  two  kinds, 
perfect  and  imperfect.  The  former  consists  in  internal  and  external  obe- 
dience to  all  those  laws  which  have  respect  to  us  ;  or  it  consists  in  perfect 


826  THE   DOCTRINE   OF  JUSTIFICATION". 

conformitj  with  the  law,  as  it  is  said :  "  Cursed  be  he  that  confirmeth  not 
all  the  words  of  this  law  to  do  them."  (Deut.  27 :  26.)  By  a  right- 
eousness that  is  imperfect^  we  mean  that  conformity  with  the  law  which  is 
only  begun,  and  which  does  not  comply  with  all  the  requirements  of  the 
law,  nor  perform  them  in  the  manner  which  it  prescribes.  This  righteous- 
ness consists  also  of  two  kinds,  philosophical  and  christian.  Philosophical 
is  a  knowledge  of  the  law  of  God,  and  of  virtue,  which  is  imperfect,  indis- 
tinct and  small,  and  a  certain  purpose  of  the  will  and  heart  to  do  those 
things  which  are  right  as  far  as  that  knowledge  extends,  together  with  a 
course  of  conduct  in  accordance  with  the  law.  Christian  righteousness 
consists  in  regeneration,  or  a  knowledge  of  God  and  the  divine  law,  imper- 
fect, indeed,  but  yet  more  excellent  and  perfect  than  that  which  is  philo- 
sophical, grounding  itself  in  faith  and  the  love  of  God,  which  the  Holy 
Ghost  kindles  in  the  minds  and  hearts  of  the  faithful  through  the  gospel, 
and  which  is  at  the  same  time  joined  with  a  sincere  desire  to  obey  God 
according  to  all  his  commandments.  This  form  of  righteousness  belongs 
properly  to  those  who  are  regenerated,  and  flows  from  a  justifying  faith. 
That  righteousness  which  is  particular  is  that  which  renders  to  every  one 
his  own,  and  is  either  commutative  as  distributive.  The  former  is  that 
which  preserves  an  equahty  in  contracts,  or  in  the  exchange  of  things  and 
their  prices.  Distributive  justice  is  that  which  preserves  a  proportion  in  the 
distribution  of  offices,  honors,  goods,  rewards  and  punishments,  rendering 
to  every  one  according  to  his  just  desert.  Let  the  husbandman  till  the 
ground,  the  statesman  direct  the  aifairs  of  the  republic,  and  the  theologian 
instruct  the  church,  and  let  rewards  be  given  to  the  good,  and  punishments 
be  inflicted  upon  the  e\'il :  '^  Render  to  all  their  dues ;  tribute  to  whom 
tribute  is  due  ;  honor  to  whom  honor."     (Rom.  13  :  7.) 

Righteousness  is  also  distinguished  from  the  subjects  into  that  of  the 
pejjson,  and  the  cause.  Righteousness  of  the  person  is  when  a  person  is 
just  and  conformable  to  the  law ;  and  that  of  the  cause  is  when  a  person 
has  a  just  and  good  cause  in  controversy,  whether  he  himself  be  good  or 
bad.  David  often  comforts  himself  with  this  in  the  book  of  the  Psalms. 
It  is  otherwise  called  the  righteousness  of  a  good  conscience. 

III.    In  WHAT  DOES  Righteousness  differ  from  Justification? 

Righteousness  is  conformity  with  the  law ;  or,  it  is  the  fulfilling  of  the 
law,  or  that  by  which  we  are  justified  before  God.  Justification^  on  the 
other  hand,  is  the  application  of  this  righteousness  to  any  one.  They  dif- 
fer, therefore,  as  shape  and  the  application  of  it  to  an  object,  or  as 
whiteness  and  whitening,  or  making  white.  Justification  admits  of  the 
same  division  which  we  have  made  of  righteousness,  into  that  which 
is  legal  and  evangelical.  Legal  justification  consists  in  effecting  in 
us  conformity  with  God  and  the  law.  This  is  commenced  in  us  when 
we  are  regenerated  by  the  Holy  Spirit.  Evangelical  justification  is  the 
application  of  evangelical  righteousness ;  or,  it  is  the  application  of  the 
righteousness  of  another,  which  is  without  us  in  Christ ;  or,  it  is  the  impu- 
tation and  apphcation  of  that  righteousness  which  Christ  wrought  out  for  us 
by  his  death  upon  the  cross,  and  by  his  resurrection  from  the  dead.  It  is 
not  a  transfusion  of  righteousness,  or  of  the  qualities  thereof ;  but  it  is 
the  acquitting,  or  the  declaring  us  free  from  sin  in  the  judgment  of  God, 


THE   DOCTRINE   OF  JUSTIFICATION.  827 

on  the  ground  of  the  righteousness  of  another.  Justification  and  the  for- 
giveness of  sins  are,  therefore,  the  same :  for  to  justify  is  tliat  God  should 
not  impute  sin  unto  us,  hut  accept  of  us  and  declare  us  righteous  ;  or,  ^vhich 
is  the  same  thing,  that  he  declare  us  righteous  on  the  ground  of  the  right- 
eousness of  Christ  made  over  unto  us.  That  this  is  the  proper  signification 
of  the  word  is  clear  from  these  passages  of  Scripture  in  which  it  occurs : 
"In  thy  sight  shall  no  man  living  be  justified,"  that  is,  no  one  shall  be 
acquitted,  or  declared  just  by  inherent  righteousness.  "  Blessed  is  he 
"whose  transgression  is  forgiven,  whose  sin  is  covered.  Blessed  is  the  man 
unto  whom  the  Lord  imputeth  not  iniquity,"  &c.  (Ps.  143  :  2  ;  31 :  1, 
2.)  Paul,  in  accordance  with  this  declaration  of  the  Psalmist,  interprets 
justification  to  be  the  remission  of  sins,  where  the  word  impute  is  repeated 
seven  times.     (Rom.  4  :  7.) 

Obj.  He  that  is  righteous  is  conformable  to  the  law.  To  justify  is  to 
make  righteous.  Therefore  to  justify  is  to  make  the  subject  thereof  con- 
formable to  the  law.  Ans.  We  grant  the  whole  argument.  To  justify 
is  to  make  the  subject  of  it  conformable  to  the  law,  either  in  liimself,  by  a 
righteousness  which  is  called  his  own,  and  which  is  inherent,  infused  and 
legal ;  or  it  is  to  be  made  righteous  in  another  which  is  called  imputed 
righteousness,  the  righteousness  of  faith,  of  the  gospel,  and  of  another, 
because  it  is  not  inherent  in  us,  but  in  Christ.  This  consists  also  in  con- 
formity with  the  law  ;  for  faith  does  not  make  void  the  law,  but  establishes 
it.  And  such  we  may  remark  is  our  righteousness  and  justification  ;  for 
we  now  speak  of  that  righteousness  with  which  we  as  sinners  are  justified 
before  God  in  this  life ;  and  not  of  that  by  which  we  shall  be  accounted 
righteous  in  another  life,  or  by  which  we  would  have  been  righteous  had 
we  not  sinned. 

lY.    What  is  ouk  Righteousness  before  God  ? 

The  righteousness  with  which  we  are  here  justified  before  God,  is  not 
our  conformity  with  the  law,  nor  our  good  works,  nor  our  faith ;  but  it  is 
the  satisfaction  w^hich  Christ  rendered  to  the  law  in  our  stead ;  or  the  pun- 
ishment which  he  endured  in  our  behalf;  and  therefore  the  entire  humilia- 
tion of  Christ,  from  the  moment  of  his  conception  to  his  glorification,  inclu- 
ding his  assumption  of  humanity,  his  subjection  to  the  law,  his  poverty, 
reproach,  w^eakness,  sufferings,  death,  &c.,  all  of  which  he  did  willingly; 
yea,  whatever  he  did  and  sufiered  to  which  he  was  not  bound,  as  being 
righteous,  and  the  Son  of  God,  is  all  included  in  the  satisfaction  which  he 
made  for  us,  and  in  the  righteousness  which  God  graciously  imputes  to  us, 
and  all  beUevers.  Tliis  satisfaction  is  equivalent  to  the  fulfilling  of  the 
law,  or  to  the  endurance  of  eternal  punishment  for  sin,  to  one  or  the  other 
of  which  the  law  binds  all.  "  I  determined  not  to  know  any  thing  among 
you,  save  Jesus  Christ,  and  him  crucified."  "Ye  are  complete  in  him." 
"  By  the  obedience  of  one  shall  many  be  made  righteous."  '^With  his 
stripes  we  are  healed."  "He  was  bruised  for  our  iniquities."  "This  cup 
is  the  new  testament  in  my  blood,  which  is  shed  for  many  for  the  remission 
of  sins."  "Being  justified  freely,  by  his  grace,  through  the  redemption 
that  is  in  Christ  Jesus ;  whom  God  hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood."  "Blessed  are  they  whose  iniquities  are  for- 
given."    "  Being  justified  by  his  blood,  we  shall  be  saved  from  wrath 


328  THE  DOCTRINE   OF  JUSTIFICATION. 

througli  him."  "  We  were  reconciled  to  God  bj  the  death  of  his  Son." 
"  Though  he  was  rich,  yet  for  your  sakes  he  became  poor,  that  ye  thi-ough 
his  poverty  might  be  rich."  "  He  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us."  "  In  whom  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins."  "  The  blood  of  Jesus  Chi'ist  his  Son 
cleanseth  us  from  all  sin."  (1  Cor.  2 :  2.  Col.  2 :  10.  Rom.  5 :  19. 
Is.  53  :  5,  6.  Luke  22  :  20.  Rom.  3  :  24,  25  ;  4 :  7  ;  5  :  9, 10.  2  Cor. 
8  :  9.  Gal.  3 :  13.  Eph.  1:7.  1  John  1 :  7.)  Christ  fulfilled  the  law 
by  the  holiness  of  liis  human  nature,  and  by  his  obedience,  even  unto  the 
death  of  the  cross.  The  holiness  of  his  human  nature  was  necessary  to  his 
obedience  ;  for  it  became  our  mediator  to  be  holy  and  righteous  in  himself, 
that  he  might  be  able  to  perform  obedience,  and  make  satisfaction  for  us. 
"  For  such  an  High  Priest  became  us,  who  is  holy,""  &c.  (Heb.  7  :  26.) 
This  obedience  now  is  our  righteousness,  and  it  is  upon  the  ground  of  this 
that  God  is  pleased  with  us.  The  blood  of  Christ  is  the  satisfaction  on 
account  of  which  God  receives  us  into  his  favor,  and  which  he  imputes  unto 
us,  as  it  is  said,  the  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  siuy 
both  of  commission  and  omission.  The  shedding  of  his  blood  is  the  comple- 
ment of  his  satisfaction,  and  is  for  this  reason  called  our  righteousness. 

The  questions.  How  can  a  rational  creature  be  righteous  before  God? 
how  can  man,  being  a  sinner,  be  just  before  God  ?  and  whether  a  rational 
creature  can  merit  any  tlung  at  the  hands  of  God  ?  are  to  be  distmguished 
from  each  other.  We  reply  to  the  first  question,  that  a  rational  creature 
may  be  just  before  God  by  an  inherent  conformity  with  the  law,  as  the 
angels,  and  those  that  are  blessed.  To  the  second  question  we  reply,  that 
man  as  a  sinner  can  be  regarded  as  righteous  only  on  the  ground  of  the 
imputation  of  Christ's  merits ;  and  this  is  the  question  of  which  we  speak 
when  treating  the  subject  of  justification.  That  man  cannot  be  declared 
righteous  upon  the  ground  of  his  works  is  evident  from  this,  that  his  works 
are  unholy  before  his  justification  —  that  after  liis  justification  they  are  also 
imperfect,  and  that  if  they  were  perfect  as  they  will  be  in  another  life,  they 
could  nevertheless,  not  satisfy  for  those  sins  which  are  past,  and  which  still 
stand  against  us.  To  the  third  question  we  answer  that  man  can  merit 
nothing  from  God,  for  it  is  said,  "  VThen  ye  shall  have  done  all  those  things 
which  are  commanded  you,  say,  "  We  are  unprofitable  servants  ;  we  have 
done  that  which  was  our  duty  to  do."  (Luke  17:  10.)  Nor  is  the  obe- 
dience of  Christ  meritorious  in  this  respect,  as  though  it  added  any  thing 
to  God,  but  it  is  called  meritorious  on  account  of  the  dignity  of  his  person, 
because  he  who  suffered  was  the  Son  of  God. 

V.    How  DOES  THE  SATISFACTION  OF  ChRIST  BECOME  OUR  RIGHTEOUSNESS, 
SEEING  THAT  IT  IS  WITHOUT  US  ? 

At  first  view  it  seems  absurd  that  we  should  be  justified  by  any  thing 
without  us,  or  by  something  that  belongs  to  another.  It  is  necessary, 
therefore,  that  we  should  explain  more  fully  how  the  satisfaction,  or  obedi- 
ence of  Christ  becomes  ours  ;  for  unless  it  be  made  ours,  or  be  applied  unto 
us,  we  cannot  be  justified  by  it,  just  as  httle  as  a  wall  can  be  white,  if 
whiteness  be  not  apphed,  or  fixed  upon  it.  We  remark,  then,  that  there 
are  two  ways  in  which  the  satisfaction  of  Christ  is  made  over  unto  us : 
1.  God  himself  applies  it  unto  us,  that  is,  he  makes  the  righteousness  of 


THE   DOCTRINE   OF  JUSTIFICATION.  329 

Chiist  over  imto  us,  and  accepts  of  us  as  ri«^hteous  on  account  of  it,  as  if  it 
were  ours.  2.  Wo  apply  it  also  unto  ourselves  -when  we  receive  the  right- 
eousness of  Christ  through  faith,  that  is,  Ave  rest  assured  that  God  Avill 
gi-ant  it  unto  us,  that  he  will  regard  us  as  righteous  on  account  of  it,  and 
that  he  will  free  us  from  all  guilt.  There  is,  therefore,  a  double  applica- 
tion ;  one  in  respect  to  God,  and  another  in  respect  to  us.  The  former  is 
the  imputation  of  Christ's  righteousness,  when  God  accepts  of  that  right- 
eousness which  Christ  wrought  out,  that  it  might  avail  in  our  behalf,  and 
accounts  us  as  righteous  in  view  of  it,  as  much  so  as  if  we  had  never  sinned, 
or  had  at  least  fully  satisfied  for  our  sins.  The  other  side  of  this  aj)plicar 
tion  which  has  respect  to  us,  is  the  act  itself  of  believing,  in  which  we  are 
fully  persuaded  that  it  is  imputed  and  given  unto  us.  Both  sides  of  this 
application  must  necessarily  concur  in  our  justification  ;  for  God  applies  the 
righteousness  of  Christ  unto  us  upon  the  condition,  that  we  also  apply  the 
same  unto  ourselves  by  faith.  For  although  any  one  were  to  offer  another 
a  benefit,  yet  if  he  to  whom  it  is  offered  does  not  accept  of  it,  it  is  not 
applied  unto  him,  and  so  does  not  become  his.  Hence  without  this  last 
application  the  former  is  of  no  account.  And  yet  our  appHcation  of  the  right- 
eousness of  Christ  is  from  God ;  for  he  first  imputes  it  unto  us,  and  then 
works  faith  in  us,  by  which  we  apply  unto  ourselves  that  which  is  imputed ; 
from  which  it  appears  that  the  application  of  God  precedes  that  which  we 
make,  (which  is  of  faith)  and  is  the  cause  of  it,  although  it  is  not  without 
ours,  as  Christ  says,  "  Ye  have  not  chosen  me,  but  I  have  chosen  you." 
(John  15  :  IG.) 

From  what  we  have  now  said  in  regard  to  the  application  of  the  right- 
eousness of  Christ  it  appears,  first^  that  it  is  no  absurdity  to  say  that  we  are 
justified  by  the  righteousness  of  another ;  for  the  righteousness  which  is 
applied  unto  us  by  faith,  and  for  which  we  are  regarded  as  righteous,  is  not 
simply  another's,  but  is  made  ours  by  application.  The  subject,  indeed,  in 
which  tliis  righteousness  is  found  is  Christ ;  but  we  are  the  object  to  which 
it  has  reference,  inasmuch  as  it  is  imputed  unto  us.  Secondly^  the  term 
imputation  is  not  so  comprehensive  in  its  signification  as  application ;  for 
whilst  the  former  is  used  in  relation  to  God  alone,  the  latter  is  used  also  in 
respect  to  us.  Thirdly^  that  God  applies  the  righteousness  of  Christ  unto 
us  in  one  way,  and  we  apply  it  in  another.  God  applies  it  by  imputation 
whilst  we  apply  it  by  faith,  or  by  accepting  of  it.  Fourthly^  that  to  justify, 
in  the  sense  in  which  the  church  uses  the  phrase,  does  not  mean  legally, 
which  is  to  make  one  that  is  unjust,  just,  by  infusing  in  him  the  qualities  of 
righteousness;  but  evangelically,  which  is  to  regard  one  that  is  unright- 
ous,  as  righteous,  and  to  absolve  him  from  guilt,  and  not  to  punish  him,  all 
of  which  is  done  on  account  of  the  satisfaction  of  another  imputed  unto  him. 
It  is  in  this  sense  that  the  Scriptures  use  the  phrase,  which  may  also  be 
said  of  almost  every  language.  In  the  Hebrew  language  it  signifies  to 
acquit  one  that  is  guilty,  or  to  declare  him  innocent.  "  I  will  not  justify 
the  wicked."  "He  that  justifieth  the  wicked,  and  he  that  condemneth  the 
just,  even  they  both  are  abomination  to  the  Lord."  (Gen.  23  :  7.  Prov. 
17  :  15.)  So  the  Greek  word  (5»xa<ouv  signifies  sometimes  to  regard,  or  to 
declare  one  righteous,  and  again  it  means  to  inflict  punishment,  the  cause 
being  known  by  a  proper  trial,  as  Suidas  observes.  It  is  in  this  last  sense 
that  Christ  says,  "By  thy  words  thou  shalt  be  justified."  (Matt.  12: 
37.)     The  former  signification  is  used  in  two  ways  in  the  Scriptiu-es.     It 


330  THE  DOCTRIXE   OF  JUSTIFICATIOX. 

Signifies  either,  not  to  condemn,  but  to  acquit  on  trial :  "  Who  shall  lay  any 
tiling  to  the  charge  of  God's  elect  ?"  "  It  is  God  that  justifieth."  "  He 
went  down  justified,  rather  than  the  other."  (Rom.  8  :  83.  Luke  18 : 
14.)  Or  it  signifies  to  recognise  and  declare  one  righteous.  "  Wisdom  is 
justified  of  all  her  children."  "  That  thou  mightest  be  justified  when  thou 
speaketh."  (Luke  7 :  35.  Ps.  51 :  6.)  Both  significations,  however, 
are  reduced  to  the  same  thing.  But  the  phrase,  to  justify,  is  never  used 
among  the  Latins,  and  especially  not  by  Latin  authors  in  the  sense  of  ma^ 
king  holy,  or  of  infusing  a  habit  of  righteousness.  And  it  is  evidently  used 
in  a  difierent  sense  in  the  Scriptures,  as  the  following  passages  clearly 
prove,  which  cannot  be  understood  otherwise  than  of  the  acquital,  and  free 
acceptance  of  the  sinner.  "  Who  shall  lay  any  thing  to  the  charge  of  God's 
elect  ?"  ''  It  is  God  that  justifieth."  "  The  pubhcan  went  down  justifi- 
ed," that  is,  absolved  from  guilt,  and  accepted  of  God  rather  than  the 
Pharisee.  "  And  by  him  all  that  believe  are  justified  from  all  things  from 
which  ye  could  not  be  justified  by  the  law  of  Moses."  (Acts  13  :  39.) 
To  justify  in  this  last  passage  manifestly  means  to  acquit,  and  to  receive  the 
forgiveness  of  sins.  "  Being  justified  freely  by  his  grace."  "  That  he 
might  be  the  justifier  of  him  that  belie veth."  "  We  conclude  that  a  man 
is  justified  without  works."  "  To  him  that  worketh  not,  but  believeth  on 
him  that  justifieth  the  ungodly,  his  faith  is  counted  for  righteousness." 
"  Being  justified  by  Ms  blood."     (Rom.  3  :  24,  26,  28  ;  4 :  5  ;  5  :  9.) 

YI.    Why  is  the  satisfaction  of  Christ  made  ours,  or  wherefore 
DOES  God  impute  it  unto  us  for  Righteousness  ? 

God,  out  of  his  mere  mercy  and  grace,  imputes  and  applies  unto  us  the 
righteousness  of  Christ,  as  he  also  predestinated  us  from  everlasting  to  this 
grace,  and  freely  chose  us  in  Christ,  as  those  to  whom  he  might  in  his  own 
time  apply  this  righteousness  "  according  to  the  good  pleasure  of  his  will," 
as  Paul  says,  (Eph.  1 :  5)  not  having  been  moved  thereto  by  any  good- 
ness or  holiness  which  he  foresaw  would  be  in  us.  And  the  reason  of  this 
arises  from  the  fact,  that  there  can  be  no  goodness  in  us,  except  God  first 
produce  it.  Hence  all  thoughts  of  merit  on  our  part  must  be  abandoned  as 
inconsistent  with  the  grace  of  God,  and  as  a  denial  of  it ;  for  the  mercy 
and  grace  of  God  constitute  the  sole  cause  of  each  form  of  the  application  of 
the  righteousness  of  Christ.  God  out  of  his  infinite  goodness  applies,  and 
makes  over  unto  us  the  merits  of  Christ,  that  we  may  apply  the  same  unto 
ourselves.  The  cause,  therefore,  on  account  of  which  this  appHcation  is 
made  is  in  God  alone,  and  not  at  all  in  us,  for  it  can  neither  be  any  thing 
foreseen  in  us,  nor  even  the  apprehension  or  reception  of  this  righteousness 
itself.  Whatever  goodness  there  may  be  in  us  is  the  efiect  of  the  appli- 
cation of  the  merits  of  Christ ;  for  "  What  hast  thou  that  thou  didst  not 
receive."  "  For  by  grace  are  ye  saved,  through  faith ;  and  that  not  of 
yourselves  it  is  the  gift  of  God."     (1  Cor.  4 :  7.     Eph.  2  :  8.) 

Christ  then  presents  himself  in  various  ways  for  our  justification :  1. 
As  the  subject,  and  the  ground  of  our  righteousness.  2.  As  the  moving 
cause ;  because  he  obtains  it.  3.  As  the  cliief,  and  efficient  cause ; 
because  he,  together  with  the  Father,  justifies  and  gives  us  faith,  by  which 
we  believe  and  receive  it.  The  mercy  of  Grod  is  the  moving  cause  of  our 
justification   as  far  as  it  respects  God ;  the  satisfaction  of  Christ  is  the 


THE   DOCTRINE   OF  JUSTIFICATION   I3Y   FAITH   ONLY.  331 

formal  cause ;  whilst  our  faith  is  the  instrumental  cause,  apprclicnding  and 
applyin*;  to  ourselves  the  ri<^hteousness  of  Christ.  We  must  observe, 
therefore,  that  it  cannot  be  said  that  we  are  justified  in  the  same  sense  by 
the  grace  of  God,  by  the  merits  of  Christ,  and  by  faith.  The  first  must 
be  understood  of  the  moving  cause,  which  is  in  God ;  tlie  second  of  the 
formal  cause,  which  is  in  Christ ;  and  the  third  of  the  instrumental  cause, 
which  is  in  us.  We  are  justified  by  the  mercT/  or  grace  of  God,  as  the 
chief  moving  cause,  by  which  God  was  led  to  justify  and  save  us.  We  are 
justified  by  the  merits  of  Christ,  partly  as  ])y  the  formal  cause  of  our  jus- 
tification, inasmuch  as  God  accepts  of  us  in  view  of  the  obedience  of  Christ 
applied  unto  us,  and  account  us  as  righteous  seeing  that  we  are  covered 
with  this,  as  with  a  garment ;  and  partly  as  the  moving  and  meritorious 
cause,  inasmuch  as  God  on  account  of  this,  acquits  and  frees  us  from  the 
condemnation  of  the  law.  We  are  justified  by  faith,  as  by  an  instrumental 
cause,  by  which  we  apprehend  the  righteousness  of  Christ  imputed  unto  us. 
It  is  commonly  said,  that  we  are  justified  by  faith  correlatively,  by  which 
it  is  meant  that  we  are  justified  by  that  which  faith  has  respect  to,  which 
is  the  merit  of  Christ ;  or  by  that  wliich  it  apprehends  :  for  faith  and  the 
satisfaction  of  Christ  have  a  mutual  relation  to  each  other ;  the  one  is  that 
which  receives,  and  the  other  is  that  which  is  received.  This  form  of  speech 
is  correctly  used,  because  when  we  thus  speak,  faith  is  understood  to  mean 
the  formal  cause  of  our  justification,  and  the  sense  is,  that  the  merit  of 
Christ  justifies  us,  and  not  faith ;  or  that  we  are  justified  by  that  which  is 
apprehended,  and  not  by  the  instrument  which  apprehends.  But  justifica- 
tion may  also  be  correctly  attributed  to  faith,  as  the  instrumental  cause, 
without  any  such  relation,  for  we  may  correctly  say  that  we  are  justified  by 
faith,  meaning  by  it,  that  we  are  justified  by  it  as  a  means :  for  the  efiect 
of  an  efficient  cause  is  ordinarily  attributed  to  the  instrument.  But  when 
it  is  said,  "  faith  is  counted  for  righteousness,'*  (Rom.  4 :  5.)  and  when 
expressions  of  a  similar  character  are  used,  they  must  necessarily  be  under- 
stood correlatively,  in  as  much  as  faith  is  the  instrument  by  which  we 
apprehend  the  righteousness  of  Christ,  or  it  is  the  hand  with  which  we 
receive  the  righteousness  of  Christ. 


Question.  61.     WTiy  sayest  thou  that  thou  art  righteous  by  faith  only  ? 

Answer.  Not  that  I  am  acceptable  to  God  on  account  of  the  worthiness  of  my 
faith,  but  because  only  the  satisfaction,  righteousness,  and  holiness  of  Christ  is  my 
righteousness  before  God,  and  that  I  cannot  receive  and  apply  the  same  to  myself 
any  other  way  than  by  faith  only  ] 

EXPOSITION. 

We  are  said  to  be  justified  by  faith  only : 

1.  Because  we  are  justified  by  the  object  of  faith  alone,  that  is  by  the  merits 
of  Christ  only,  without  which  w^e  can  have  no  righteousness  whatever :  for 
we  are  justified  for  Christ's  sake.  Nothing  but  the  merit  of  Christ  can  be 
our  righteousness  in  the  sight  of  God,  either  as  a  whole,  or  a  part  only. 
We  are  justified  only  by  believing,  and  receiving  the  righteousness  of  anoth- 
er, and  not  by  our  own  works,  or  merit.  All  works  are  excluded  from 
our  justification,  yea  even  faith  itself  in  as  far  as  it  is  a  virtue,  or  work. 


332  THE   DOCTRINE   OF  JUSTIFICATION   BY  FAITH   ONLY. 

2.  Because  the  act  which  belongs  properly  to  faith  is  to  apprehend,  and 
apply  to  itself  the  righteousness  of  Christ ;  yea,  faith  is  nothing  else  than 
the  acceptance  itself,  or  the  apprehension  of  the  merits  of  Christ. 

3.  Because  faith  alone  is  the  instrument  which  apprehends  the  satisfac- 
tion of  Christ.  Hence  it  is  plain,  why  the  exclusive  particle  only  should 
be  added,  as  it  is  in  the  Catechism,  and  be  maintained  against  the  Papist. 
It  is  done,  1.  For  the  purpose  of  expressing  what  Paul  affirms  when  he 
says :  "  We  are  justified  freely  by  liis  grace,  without  the  deeds  of  the 
laws:"  And  what  Christ  says;  "only  believe."  (Rom.  4 :  24,  28. 
Mark.  5  :  36.)  2.  That  all  our  own  works,  and  merits,  as  well  as  those  of 
others,  may  be  excluded  as  being  the  cause  of  our  justification,  that  faith 
may  be  understood  correlatively.  We  are  justified  hy  faith  only^  that  is, 
by  the  merits  of  Christ  alone.  3.  That  not  only  all  our  merits,  but  that 
even  faith  itself  may  be  excluded  from  that  which  is  received  by  faith ;  so 
that  when  we  say,  we  are  justified  hj  faith  oiily^  the  sense  is,  that  it  is  not 
by  meriting,  but  only  by  receiving ;  as  when  it  is  said.  This  beggar  is 
enriched  only  by  receiving  alms,  all  works  and  merits  are  excluded  there- 
from, yea,  even  the  very  acceptance  of  alms,  in  as  far  as  it  is  viewed  as  a 
merit.  It  is  for  this  reason,  that  Paul  always  says,  that  we  are  justified  hy 
faith^  and  through  faith,  as  by  an  instrument ;  and  never  on  account  offaith, 
as  the  Papists  will  have  it,  who  indeed  admit  both  forms  of  expression,  as 
if  faith  might  be  the  apphcation  of  Christ's  righteousness,  and  be  also  at 
the  same  time  a  certain  work,  or  merit,  by  which  we  are  counted  worthy 
of  being  declared  righteous,  which  is  directly  opposed  to  the  very  nature 
of  faith.  For  if  we  were  justified  on  account  of  our  faith,  then  faith 
"VN^ould  no  longer  be  the  acceptance  of  the  righteousness  of  another,  but  it 
would  be  the  merit,  and  cause  of  our  own  righteousness ;  neither  would  it 
receive  the  satisfaction  of  another,  for  it  would  no  longer  stand  in  need  of 
it.  4.  That  we  may  understand  the  necessity  of  faith  for  our  justification, 
and  may  know  that  we  are  justified,  not  by  the  merit  of  faith,  but  yet  just 
as  little  without  faith,  to  receive  the  righteousness  of  Christ ;  because  it  is 
the  province  of  faith  to  appropriate  this  to  itself.  5.  The  orthodox  Fath- 
ers often  use  the  same  form  of  speech,  by  faith  only.  Origen  writes : 
"  The  Apostles  say,  that  the  justification  OF  faith  only  is  sufficient,  so  that 
if  any  one  only  believes,  he  may  he  justified,  even  though  he  does  not  per- 
form any  ivorhs.''''  Ambrose  says:  '^They  are  justified  freely,  who,  ivith- 
out  u'orldng  or  rendering  any  thing  in  turn,  are  justified  by  faith  only 
as  the  gift  of  Ciody  Again ;  '•^Hoio  can  the  Jews  supi^ose  that  they  are 
justified  hy  the  ivorhs  of  the  law,  seeing  they  have  the  justification  of  Ahra- 
ham  set  hefore  them,  who  ivas  justijied,  not  hy  the  works  of  the  laiv,  hut  BY 
faith  only.  The  law,  therefore,  is  not  necessary,  when  the  sinner  is  justified 
hefore  God  hy  faith  only."  And  again.  "  God  has  decreed  that  he  who 
believes  in  Christ,  should  he  saved  without  works,  receiving  the  remission  of 
sins  freely  BY  faith  only."  We  are  therefore  justified  hy  faith  only, 
which  means  that  it  is  by  the  merits  of  Christ  alone,  apprehended  by  faith. 

This  we  must  firmly  maintain,  and  believe  :  1.  For  the  glory  of  God, 
that  so  the  sacrifice  of  Christ  may  not  be  impaired.  2.  For  our  comfort, 
that  we  may  be  assured  that  our  rignteousness  does  not  depend  upon  our 
works,  (for  if  this  were  the  case  we  should  lose  it  thousands  of  times,)  but 
upon  the  sacrifice  and  merit  of  Christ  alone. 


OBJECTIONS  TO  THE  DOCTRINE  OF  JUSTIFICATION  REFUTED.  333 

Question.  62.  But  why  cannot  our  good  works  be  tlic  whole  or  part 
of  our  righteousness  before  God  ? 

Answer.  TJocausc  that  tlic  righteous  which  can  be  approved  of  before  the  tribunal 
of  Gotl,  must  be  absohitely  perfect,  and  in  all  respects  conformable  to  the  divine  law, 
and,  also,  that  our  best  works  in  this  life  are  all  imperfect  and  defiled  with  sin. 

EXPOSITION. 

Thus  far  we  have  explained,  and  established  the  true  doctrine  of  justifi- 
cation by  faith.  We  must  now  refute  the  false  doctrine  of  the  Papists, 
according  to  which  we  are  justified  by  works ;  or  partly  by  faith,  and  part- 
ly by  works.  This  is  the  argument  which  we  employ  ;  It  is  necessary  that 
that  righteousness  which  will  stand  in  the  judgment  of  God  must  be  abso- 
lutely perfect,  and  conformable  to  the  law  in  every  respect.  But  our  best 
works  in  this  life  are  imperfect,  and  defiled  with  sin.  Therefore  our  best 
-works  cannot  be  the  whole,  nor  even  a  part  of  our  righteousness  before  God. 
The  major  proposition  of  this  syllogism  is  proven  from  the  law,  which  de- 
clares :  "  He  that  doeth  these  things  shall  live  in  them."  "  Cursed  be  he 
that  confirmeth  not  all  the  words  of  this  law  to  do  them."  (Lev.  18  :  5. 
Deut.  27  :  26.)  The  minor  proposition  is  too  plain  to  need  any  proof:  for 
we  do  many  things  which  we  ought  not  to  do,  and  leave  many  things 
undone,  which  we  ought  to  do  ;  yea,  we  mix  much  that  is  evil  with  the  good 
we  do ;  or  in  other  words  the  good  which  we  do,  is  done  imperfectly.  The  com- 
plaints and  daily  prayers  of  the  saints  testify  to  the  truth  of  this.  "  For- 
give us  our  debts."  "  Enter  not  into  judgment  with  thy  servant,  for  in," 
&c.  (Matt.  5 :  92.  Ps.  143 :  2.)  Therefore  works  which  are  imper- 
fect cannot  constitute  perfect  righteousness. 

This  is  the  first  reason  why  we  cannot  be  justified  by  our  works,  because 
our  righteousness  AAOuld  be  imperfect  in  as  much  as  our  works  are  imper- 
fect. We  may  add  many  other  reasons,  such  as  these.  2.  Because  if  our 
works  were  even  perfect,  yet  they  are  still  due  from  us,  and  so  cannot 
acquit  us,  or  make  amends  for  past  delinquences.  "  "\Mien  ye  shall  have 
done  all  those  things  which  are  commanded  you,  say  we  are  unprofitable 
servants,"  &c.  Luke  17 :  10.)  3.  Our  good  works  are  not  of  us,  but  of 
God,  who  works  them  in  us.  4.  They  are  temporal,  and  bear  no  propor- 
tion to  eternal  rewards ;  whereas  there  is  a  necessity  that  there  should  be 
some  proportion  between  merit,  and  reward.  5.  They  are  the  effects  of 
our  justification,  and  so  cannot  be  the  cause  of  it.  6.  If  we  could  be  justi- 
fied by  our  works,  we  should  have  whereof  to  boast,  which  would  be  contra- 
ry to  what  the  Scripture  saith  ;  "  Not  of  works,  lest  any  man,  should  boast." 
(Eph.  2 :  9.)  7.  Conscience  would  be  deprived  of  true  peace,  and 
comfort.  8.  Christ  would  then  have  died  in  vain.  9.  The  way  of  salva- 
tion would  not  be  the  same  in  both  testaments,  if  Abraham  had  been  justified 
by  faith  only,  and  we  by  works,  whether  it  be  by  wcrks  alone,  or  by  works 
joined  with  faith.  10.  Christ  would  not  be  a  perfect  Saviour,  because  a  cer- 
tain part  of  righteousness,  and  salvation  would  then  be  independent  of  him. 


Question  63.     Wliat !  do  not  our  good  works  merit,  which  yet  God  wiU 
reward  in  this  and  a  future  fife  ? 

Ansioer.     Tliis  reward  is  not  of  merit,  but  of  grace. 


t 

334  OBJECTIONS  TO  THE  DOCTRINE  OF  JUSTIFICATION  REFUTED. 

EXPOSITION. 

This  question  anticipates  an  objection  on  the  part  of  the  Papists  in  favor 
of  justification  before  God,  on  account  of  our  works  and  merits.  Reward, 
say  they,  presupposes  merit,  so  that  where  the  one  is,  there  the  other  must 
be  also,  for  they  are  correlatives.  Everlasting  life  is  proposed  as  a  reward 
for  good  works.  Therefore  the  merit  of  good  works  is  everlasting  life.  Ans. 
The  first  proposition  is  sometimes  true  of  creatures,  because  men  may  de- 
serve something  from  each  other  ;  but  it  does  not  always  follow  even  among 
men,  that  where  there  is  merit,  there  is  reward.  Rewards  are  often  given' 
by  men  when  there  is  nothing  to  deserve  them.  But  it  is  improperly  said 
of  God  that  he  bestows  eternal  life  as  the  reward  of  our  good  works :  for 
we  cannot  deserve  any  thing  at  the  hands  of  God  by  our  works.  Or  the 
objection  may  be  thus  stated  :  That  to  which  there  is  a  reward  attached  is 
meritorious.  There  is  a  reward  attached  to  good  works.  Therefore,  ac- 
cording to  the  order  of  justice  they  are  meritorious.  Ans.  That  is  meri- 
torious to  which  a  reward  is  attached  by  obligation  ;  but  the  reward  of  good 
works  is  according  to  grace.  There  are  two  things  to  be  considered  in  a 
reward :  obligation  and  recompense.  But  here  there  is  no  obligation,  and 
hence  the  reward  which  follows  our  good  works  is  a  reward  wliich  follows 
of  grace.  God  bestows  rewards  upon  our  good  w^orks,  that  he  may  thereby 
testify  that  they  are  pleasing  to  him — that  he  may  teach  us,  that  eternal 
life  is  promised  only  to  those  who  strive  and  agonize,  and  that  he  will  just 
as  certainly  grant  us  this  reward  as  if  we  had  merited  it.  All  the  other 
arguments  by  which  the  Papists  endeavor  to  prove  that  our  good  w^orks  are 
meritorious,  may  properly  be  referred  to  this  place. 

Obj.  2.  We  are  justified  by  faith.  Faith  is  a  work.  Therefore  we  are 
justified  by  works.  Ans.  We  deny  the  consequence  which  is  here  drawn, 
because  there  is  more  in  the  conclusion  than  in  the  premises :  for  this  is 
all  that  follows  legitimately.  Therefore  we  are  justified  by  that  work,  which 
we  grant,  if  imderstood  in  the  sense  of  an  instrument  or  means,  and  not  as 
the  Papists  understand  it :  for  we  are  justified  by  faith,  as  a  means,  but 
not  for,  nor  on  account  of  it.  There  is  also  in  the  above  syllogism  a  differ- 
ent form  of  speech :  for  in  the  first  proposition  faith  is  understood  correla- 
tively,  and  in  the  second  properly. 

Obj.  3.  Our  righteousness  is  that  by  which  we  are  formally  made  right- 
eous. Faith  is  our  righteousness.  Therefore  we  are  formally  made  right- 
eous by  faith.  Ans.  We  deny  the  consequence  which  is  here  drawn, 
because  the  term  faith,  as  used  in  this  syllogism  must  be  understood  in  a 
different  sense  in  the  major  and  minor  propositions,  or  else  it  is  not  true : 
for  properly  speaking  it  is  not  faith,  but  the  object  of  faith,  or  that  w^hich 
faith  apprehends  and  applies  to  itself,  w^hich  is  the  merit  of  Christ,  that 
constitutes  our  righteousness.  Or,  we  may  reply  that  there  are  four  terms 
in  this  syllogism ;  because  the  major  speaks  of  legal,  and  the  minor  of 
evangelical  righteousness,  or  else  the  major  is  not  true :  for  evangelical 
righteousness  is  not  formally  in  us,  as  whiteness  in  a  wall ;  but  it  is  without 
us  in  Christ ;  and  becomes  ours  by  the  imputation  and  application  of  it 
through  faith. 

Obj.  4.  We  are  counted  righteous  in  view  of  that  which  is  imputed 
unto  us  for  righteousness.  Faith  is  imputed  unto  us  for  righteousness. 
Therefore  we  are  accounted  righteous,  not  only  by  faith,  but  also  on  account 


OBJECTIONS  TO  THE  DOCTRINE  OP  JUSTIFICATION  REFUTED.  335 

of  it.  Ans.  There  is  here  again  a  different  kind  of  affirmation  in  the  terms 
of  this  syllogism.  The  major  is  true  of  that  which  is  proi)crly  and  hy  itself 
imputed  unto  us  for  righteousness,  whilst  the  minor  is  true  of  that  which  is  im- 
puted unto  us  corrclatively  ;  because,  when  it  is  said  through  faitli,  it  means 
through  the  object  of  faith,  which  being  apprehended,  is  properly  the  for- 
mal cause  of  our  righteousness  ;  the  efficient  cause  is  God  applying  unto 
us  the  merit  of  Christ,  whilst  faith  is  the  instrumental  cause,  llence  the 
declaration,  we  are  justified  by  faitli^  if  understood  legally  as  the  Papists 
understand  it,  is  not  true,  but  blasphemy.  But  if  understood  evangcUcally, 
having  respect  to  the  merits  of  Christ,  it  is  true :  for  the  merit  of  Christ 
is  the  correlative  of  faith,  and  is  apprehended  by  it  as  an  instrument. 

Obj.  5.  Evil  works  condemn.  Therefore  good  works  justify.  Ans. 
But  evil  works  are  wholly  evil,  Avhilst  good  works  are  only  imperfectly  good, 
so  that  these  two  declarations  cannot  be  opposed  to  each  other  in  the  form 
in  which  they  are  here  placed.  And  even  if  our  works  w^ere  perfectly 
good,  yet  they  could  not  merit  eternal  hfe,  inasmuch  as  they  are  due  from 
us.  A  reward  is  due  to  evil  works  according  to  the  order  of  justice  ;  but 
but  not  unto  good  w^orks,  because  we  are  bound  to  do  them  as  the  creatures 
of  God ;  but  no  one  can  bind  God,  on  the  other  hand,  by  any  works  or 
means  to  confer  any  benefit  upon  him.  Evil  works,  again,  in  their  very 
design  oppose  and  injure  God,  wliilst  good  works  add  nothing  to  his  fehcity. 

Obj.  6.  He  who  does  righteously  is  righteous.  (1  John  3  :  7.)  There- 
fore we  are  justified  by  works.  Ans.  He  that  works  righteousness  is 
righteous  in  the  sight  of  men ;  but  in  the  sight  of  God  no  one  is  righteous 
by  working,  but  by  believing,  as  the  Scripture  saith :  "  By  the  deeds  of 
the  law  shall  no  flesh  be  justified  in  his  sight."  (Rom.  3:  20.)  Again, 
John  does  not  speak  of  the  manner  in  which  we  become  righteous,  but  de- 
clares who  are  righteous ;  as  if  he  would  say,  He  that  is  regenerated  is 
also  justified,  because  by  doing  righteousness  he  gives  evidence  that  he  is 
justified.  There  is,  therefore,  in  this  objection  a  fallacy  in  making  that 
which  is  not  the  cause  of  our  justification,  the  cause  of  it. 

Obj.  7.  But  Christ  said  of  Mary  (Luke  7 :  47)  her  sins  which  w^ere 
many  were  forgiven  her,  because  she  loved  much.  Therefore  love  is  the 
cause  of  our  justification.  Ans.  Christ  here  reasons  from  the  effect  to  the 
cause.  He  concludes  that  because  Mary  loved  much,  and  had  a  deep 
sense  of  her  indebtedness  to  God  for  his  mercy,  that  she  must  have  received 
the  forgiveness  of  many  sins.  That  this  is  the  meaning  of  Christ  is  evi- 
dent from  the  parable  itself.  Again,  not  every  thing  that  is  the  cause  of 
a  consequence  is  also  the  cause  of  the  consequent  and  tiling  itself,  Avhich 
would  here  be  the  case  if  it  were  added :  therefore  many  sins  were  forgiv- 
en her,  because  she  loved  much.  The  particle  because  does  not  always  sig- 
nify the  cause  of  the  thing  consequent :  for  this  does  not  follow ;  the  sun  is 
risen,  because  it  is  day.  Therefore  the  day  is  the  cause  of  the  rising  of 
the  sun.     The  contrary  is  rather  true. 


Question  64.    But  doth  not  this  doctrine  make  men  careless  and  profane  ? 

Answer.     By  no  means;  for  it  is  impossible  that  those  who  are  implanted  into 
Christ  by  a  true  faith,  should  not  bring  forth  fruits  of  thankfulness. 


r 

336  OBJECTIONS  TO  THE  DOCTRINE  OF  JUSTIFICATION  REFUTED. 

EXPOSITION. 

This  Question  is  designed  to  meet  the  slander  which  the  Papists  bring 
against  the  doctrine  of  justification  bj  faith,  in  which  they  affirm  that  it  is  cal- 
culated to  make  men  careless  and  profane.  But  if  such  an  eSect  as  this 
does  ever  follow  the  preaching  of  free  justification  by  faith,  it  can  only  fol- 
low by  accident ;  for  the  natural  effect  of  this  doctrine  is  to  produce  an  ear- 
nest desire  of  showing  our  gratitude  to  God.  And  further,  if  this  does  ever 
come  to  pass,  it  is  not  because  those  who  are  careless  and  profane  apply, 
but  because  they  do  not  apply,  this  doctrine  of  grace  to  themselves.  To  this 
it  is  objected:  1.  Even  those  things  which  are  evil  by  accident  are  to  be 
abandoned.  Therefore  this  doctrine  which  makes  men  worse  by  accident, 
must  be  rejected.  Ans.  Those  things  which  are  evil  by  accident  must 
indeed  be  abandoned,  unless  there  be  greater  and  stronger  reasons  why  they 
should  not  be  omitted,  but  rather  retained  and  taught,  than  that  they  may 
become  evil  to  men  by  their  own  fault.  Such  reasons  now  there  are  in 
the  present  case ;  for  the  command  and  glory  of  God,  together  with  the 
salvation  of  the  elect,  require  that  this  doctrine  should  be  taught,  and  by 
no  means  omitted  in  our  instructions.  Obj.  2.  There  is  no  need 
that  we  should  fear  that  which  cannot  injure  us.  But  according  to 
the  doctrine  of  justification  by  faith  future  sins  cannot  injure  us,  for 
Christ  has  satisfied  for  all  sins,  including  those  that  are  future,  as  well 
as  those  that  are  past.  Therefore  we  need  have  no  fears  on  account  of 
future  sins,  which  is  absurd.  Ans.  We  reply  to  the  major  of  this  syllo- 
gism by  making  the  following  distinction :  that  we  need  not  fear  that  which 
cannot  injure  us,  whether  we  have  an  eye  to  it  or  not.  But  future  sins  do 
not  injure  those  who  truly  repent,  but  it  is  different  with  those  who  are 
careless  and  impenitent.  We,  therefore,  also  deny  the  minor  proposition : 
for  God  is  always  offended  at  sin,  which  is  the  greatest  ofience  of  which 
any  one  can  be  guilty  Our  sins  Hkewise  deprive  us  of  conformity 
with  God,  and  bring  temporal  punishment,  even  upon  the  faithful, 
although  they  are  dehvered  from  such  as  are  eternal.  The  various  other 
objections  which  the  Papists  bring  against  the  doctrine  of  justification 
by  faith  properly  belong  here.  We  shall  notice  the  following  in  addition 
to  the  one  already  refuted  : 

Obj.  2.  That  wdiich  is  not  in  the  Scriptures  is  not  to  be  taught.  But 
the  Scriptures  do  not  teach  that  we  are  justified  by  faith  only.  Therefore 
this  doctrine  is  not  to  be  taught.,  Ans  That  doctrine  which  is  not  in  the 
Scriptures,  in  plain  and  express  terms,  nor  as  to  the  sense  of  it,  is  not  to  be 
received.  But  the  Scriptures  do  most  clearly  teach  that  we  are  justified 
by  faith  alone,  as  touching  the  sense  of  this  doctrine ;  for  they  declare  that 
we  are  justified  freely  by  grace,  without  the  works  of  the  law,  without  the 
law,  not  of  ourselves,  not  by  works  of  righteousness  which  we  have  done,  and 
that  the  blood  of  Jesus  Christ  cleanseth  us  from  all  sin.  But  to  be  justified 
by  faith  alone  is  the  same  thing  as  to  be  justified  by  the  blood  and  merits 
of  Christ  apprehended  by  faith.  We  would  here  refer  the  reader  to 
the  reasons  which  were  given  in  our  exposition  of  the  sixty-first  Question  of 
the  Catechism  for  retaining  the  exclui^ive  particle  only^  agauist  the  Papists. 

Obj.  3.  That  which  is  not  alone,  does  not  justify  by  itself.  Faith  is 
not  alone.  Therefore  it  does  not  justify  alone.  Ans.  If  this  be  under- 
stood as  resulting  from  the  premises,  that  faith  does  not  justify '  alone, 


OBJECTIONS  TO  THE  DOCTRINE  OF  JUSTIFICATION  REFUTED.     66l 

meaning  that  it  docs  not  exist  alone,  then  the  conclusion  is  proper ;  for 
justifying  faith  is  never  without  its  fruits  or  effects.  But  if  it  be  under- 
stood to  mean  that  faith  alone  does  not  accept  of  the  righteousness  of 
Christ,  then  there  is  more  in  the  conclusion  than  in  the  premises,  or  else  the 
major  is  false.  I  alone  may  speak  in  my  chamber,  and  yet  I  may  not 
be  alone.  A  thing  may  not  be  alone,  but  joined  with  something  else,  and 
yet  it  alone  may  have  this,  or  that  act ;  as  the  will,  for  instance,  is  not 
alone,  but  jomed  with  the  understanding,  and  yet  it  alone  wills ;  so  the 
soul  of  man  is  not  alone,  but  united  with  the  body,  and  yet  it  alone  per- 
ceives ;  and  so  the  edge  of  a  razor  is  not  alone  but  joined  with  a  handle, 
and  yet  it  alone  cuts.  This  is  what  is  usually,  and  correctly,  called  a  fal- 
lacy of  compodiion ;  for  the  exclusive  particle  only^  which  in  the  minor  is 
connected  with  the  verb  fs,  is  separated  from  it  in  the  conclusion,  and 
attached  to  the  yfordjustif?/. 

Obj.  4.  Faith  does  not  justify  without  that  which  is  required  in  those 
who  are  justified.  Good  works  are  required  in  those  who  are  justified. 
Therefore,  faith  is  not  without  good  works,  and  so  does  not  justify  alone. 
Ans.  There  is  here  the  same  fallacy  to  which  reference  has  just  been 
made,  on  account  of  the  doubtful  construction  of  the  particle  tcithout. 
Faith  does  not,  indeed,  justify  without  those  things  which  are  required  in 
those  who  are  justified.  But  although  it  never  exists  alone,  and  is  always 
joined  with  love,  by  which  it  works,  yet  it  alone  justifies — is  the  act  of 
embracing  and  applying  to  itself  the  merits  of  Christ.  The  minor  also 
must  be  more  fully  explained ;  for  faith  and  good  works  are  not  required 
in  the  same  sense  in  those  who  are  justified.  Faith,  with  its  own  peculiar 
act,  (without  which  it  cannot  be  considered)  is  required  as  the  necessary 
instrument,  by  which  we  apply  to  ourselves  the  merits  of  Christ.  Good 
works,  on  the  other  hand,  are  not  required  that  by  them  we  may  appre- 
hend the  merits  of  Christ,  much  less  that  we  may  be  justified  on  account 
of  them ;  but  that  we  may  thereby  prove  our  faith,  which  without  good 
works  is  dead,  and  can  only  be  known  by  their  presence.  Good  works  are 
required  as  the  fruits  of  our  faith,  and  as  the  evidences  of  our  gratitude  to 
God.  That  is  not  always  necessary  for  the  accomplishment  of  a  certain 
result,  which  is  necessarily  connected  with  the  cause  of  the  same  thing. 
So  good  works,  although  they  are  necessarily  connected  with  faith,  are 
nevertheless  not  necessary  for  the  apprehension  of  the  merits  of  Christ. 

Obj.  5.  Where  there  are  a  number  of  things  required,  there  we  can- 
not use  any  exclusive  particles.  But  good  works  are  required  in  addition 
to  faith  in  them  that  are  justified.  Therefore,  we  cannot  say  by  faith  only. 
Ans.  The  same  answer  may  be  returned  to  this  objection  which  we  have 
given  to  the  one  just  noticed.  Many  things  are  required,  but  not  in  the 
same  sense.  Faith  is  necessary  as  the  means  by  which  we  apprehend  the 
righteousness  of  Christ,  whilst  good  works  are  necessary  as  the  evidences 
of  our  faith  and  gratitude. 

Obj.  6.  Those  who  are  justified  by  two  things,  are  not  justified  by  one 
only.  We  are  justified  by  two  things,  by  faith,  and  the  merits  of  Christ. 
Therefore  we  are  not  justified  by  faith  only.  Ans.  The  same  answer  may 
again  be  returned  to  this  objection ;  for  we  are  justified  by  faith,  and  the 
merits  of  Christ  in  a  different  sense.  We  are  justified  by  faith  as  that 
which  apprehends  the  righteousness  of  Christ ;  whilst  the  merits  of  Christ 
are  the  formal  cause  of  our  righteousness. 
22 


338  OBJECTIONS  TO  THE  DOCTRINE  OF  JUSTIFICATION  REFUTED. 

Obj.  7.  Knowledge  does  not  justify.  Faith  is  knowledge.  Therefore 
faith  does  not  justify.  Ans.  But  justifying  faith  does  not  merely  include 
a  certain  knowledge,  but  also  an  assured  confidence,  by  which,  as  a  means, 
we  apply  to  ourselves  the  merits  of  Christ.  Knowledge  and  confidence 
also  differ  widely.  The  former  is  in  the  understanding,  the  latter  in  the 
will.  Confidence,  therefore,  does  not  only  include  a  knowledge  of  a  cer- 
tain thing,  but  also  a  will,  and  purpose  to  do,  or  to  apply  that  which  we 
know,  and  to  trust  in  it  in  such  a  manner  as  to  find  safety  in  it,  and  to 
rejoice  concerning  it.  To  have  confidence  is  to  possess  what  is  called  in 
German  53ertrauen»  To  believe  in  God  in  this  manner  is  not  only  to  know 
him,  but  also  to  have  confidence  in  him.  The  devil  has  a  knowledge  of  God, 
and  of  the  divine  promises,  but  has  no  confidence  in  him.  His  knowledge  is, 
therefore,  no  justifying  faith,  being  only  liistorical,  of  which  the  apostle 
James  speaks,  when  he  says,  "  The  de\dls  believe  and  tremble."  (James 
2  :  19.)  Of  such  a  faith  we  readily  grant  the  argument  of  the  Papists, 
but  not  of  a  justifying  faith. 

Obj.  8.  James  says,  (2  :  24)  "Ye  see  then  how  that  by  works  a  man 
is  justified,  and  not  by  faith  only."  Therefore  faith  only  does  not  justify. 
Ans.  There  is  here  a  double  ambiguity.  In  the  first  place,  the  apostle 
James  does  not  speak  of  that  righteousness  by  which  we  are  justified  before 
God,  or  on  account  of  which  God  regards  us  as  just ;  but  of  that  righteous- 
ness by  which  we  are  justified  before  men  by  our  works.  That  this  is  so, 
is  clear  from  the  following  considerations.  In  verse  18,  he  says,  "  Shew 
me  thy  faith  without  thy  works."  Shew  me,  he  says,  who  am  a  man. 
He,  therefore,  speaks  of  the  manifestation  of  faith  and  righteousness  in  the 
sight  of  men.  In  verse  21,  he  says,  "  Was  not  Abraham,  our  father,  jus- 
tified by  works,  when  he  had  offered  his  son  upon  the  altar."  This  can- 
not be  understood  of  justification  in  the  sight  of  God ;  for  Abraham  was 
accounted  righteous  in  this  sense  long  before  he  offered  his  son.  Paul 
also  says,  that  Abraham  was  justified  before  God,  not  of  works,  but  of  faith. 
James,  therefore,  in  the  chapter  to  which  reference  is  had,  means  that 
Abraham  was  justified  before  God  by  faith,  because  it  is  written,  "  Abra- 
ham behoved  God,  and  it  was  counted  unto  him  for  righteousness  ;"  (Rom. 
4  :  3)  but  he  gave  e^ddence  to  men  of  his  righteousness,  by  his  good  works, 
and  obedience  to  God.  This  is  the  fii'st  ambiguity  in  the  word  justify. 
The  other  is  in  the  word  faith  ;  for  when  this  apostle  denies  that  we  are 
justified  by  faith,  he  does  not  speak  of  a  true,  and  li\dng  faith  as  Paul  does, 
but  of  a  dead  faith,  which  consists  in  mere  knowledge,  without  confidence 
and  works.  This  is  evident  from  what  he  says,  in  verse  17 :  '*  Even  so 
faith  if  it  hath  not  works  is  dead,  being  alone  ;"  and  attributes  such  a  faith 
to  the  devils  who  certainly  have  no  true  justifying  faith.  Finally,  in  verse 
26,  he  compares  that  faith  which  he  says  does  not  justify  to  a  dead  body ; 
but  such  is  no  true,  or  justifying  faith.  In  a  word,  if  the  term  justify,  as 
used  by  the  apostle  James,  is  understood  properly,  of  justification  before 
God,  then  the  term  faith  signifies  a  dead  faith ;  and  if  we  understand  the 
faith  here  spoken  of  as  true,  or  justifying  faith,  then  the  ambiguity  in  it  is 
the  word  justify. 

Obj.  9.  It  is  not  necessary  to  do  that  which  is  not  required  for  our  jus- 
tification. But  it  is  necessary  to  perform  good  works.  Therefore  they  are 
required  for  our  justification.  Ans.  We  deny  the  major,  because  the  same 
thing  may  have  many  ends.    Good  works,  although  they  are  not  required  for 


OBJECTIONS  TO  THE  DOCTRINE  OF  JUSTIFICATION  REFUTED.  339 

our  justification,  are  nevertheless  necessary  to  show  our  gatitude,  and  the  glo- 
ry of  God,  as  it  is  said :  "  Let  your  light  so  shine  hcfore  men,  tliat  they  may 
see  your  good  "works,  and  glorify  your  Father  which  is  in  heaven."  (Matt. 
6  :  16.)  This  is  one  reason  why  good  works  should  be  performed.  Other 
reasons  will  be  assigned  when  we  come  to  treat  the  subject  of  gratitude. 

Obj.  10.  The  work  of  Phinehas  (Ps.  lOG  :  80,  31)  is  said  to  have  been 
counted  unto  him  for  righteousness.  Therefore  we  are  justified  by  works. 
Ans.  This,  however,  is  a  wrong  interpretation  of  the  passage  alluded  to  ; 
for  the  sense  is,  that  God  approved  of  his  work ;  but  not  that  he  was  justified 
on  account  of  it :  for  by  the  works  of  the  law,  no  flesh  shall  be  justified  in 
the  sight  of  God. 

Obj.  11.  Ten  crowns  are  a  part  of  a  hundred  crowns  in  the  payment 
of  a  debt.  Therefore,  good  works  are  also  a  certain  part  of  our  righteous- 
ness before  God.  Ans.  The  examples  are  not  the  same  ;  for  ten  crowns, 
in  the  first  place,  are  a  whole  part  of  a  hundred  crowns,  and  being  multi- 
plied ten  times  make  the  whole  amount  of  the  debt.  But  our  works  are 
not  a  perfect,  but  an  imperfect  part  of  the  obedience  due  from  us,  and 
however  frequently  they  may  be  multiplied,  they,  nevertheless,  never  con- 
stitute perfect  obedience.  Again,  ten  crowns  may  be  received  by  a  cer- 
tain creditor  as  a  part  of  a  debt,  because  there  may  be  some  hope  that  the 
balance  may  be  paid.  God,  however,  cannot  receive  our  good  works  as  a 
part  of  our  righteousness,  because  there  is  no  hope  of  perfect  satisfaction 
being  made  by  us,  whilst  the  law  condemns  the  slightest  imperfection. 

Obj.  12.  The  righteousness  which  Christ  accomplished  is  according  to 
the  prophet  Daniel  (9  :  24)  an  everlasting  righteousness.  That  righteous- 
ness which  is  imputed  unto  us  is  not  everlasting.  Therefore  it  is  not  the 
righteousness  of  Christ  which  is  imputed  unto  us.  Ans.  We  deny  the 
minor  of  this  syllogism,  because  the  righteousness  which  is  imputed  unto 
us  is  everlasting,  both  by  the  perpetual  continuation  of  imputation  in  this 
life,  and  by  the  perfection  of  that  righteousness  which  is  begun  in  us,  each 
of  which  is  the  righteousness  of  the  Messiah,  and  will  be  everlasting :  for 
God  will  forever  dehght  in  us  on  account  of  Christ  his  Son.  Imputation 
will,  therefore,  also  be  continued,  or  it  will  rather  be  changed  into  our  own 
righteousness.  But  some  one  will  perhaps  reply,  vrhere  there  is  no  sin, 
there  cannot  be  any  remission,  or  imputation.  But  there  will  be  no  sin  in 
the  life  to  come.  Therefore  there  will  be  no  remission  or  imputation.  We 
grant  the  whole  argument  if  it  is  properly  understood.  There  will  be  no  re- 
mission of  sin  in  the  life  to  come,  that  is,  there  will  be  no  remission  of 
present  sin ;  yet  there  will  be  of  past  sins,  because  the  remission  which  is 
here  granted  will  continue  and  last  forever ;  or,  what  is  the  same  thing, 
the  sins  which  are  here  in  this  life  forgiven,  will  never  be  imputed  unto  us 
in  the  life  to  come :  yea,  even  that  conformity  which  we  shall  have  with 
God,  in  the  life  to  come,  will  be  the  efiect  of  the  righteousness  here  impu- 
ted unto  us. 

Obj.  13.  Tlie  Lord  is  our  righteousness.  (Jer.  23 :  6.)  Therefore 
we  are  justified,  not  by  imputed  righteousness,  but  God  himself  dwelling 
essentially  in  us,  is  our  righteousness.  Ans.  In  this  declaration  of  the 
prophet,  the  efiect,  by  a  figure  of  speech,  is  put  for  the  cause,  the  abstract 
for  the  concrete.  The  Lord  is  our  righteousness^  which  means  that  he  is 
our  justifier,  as  Christ  is  said  "to  be  made  of  God  unto  us  wisdom,  right- 
eousness, sanctification,  and  redemption;"    (1  Cor.  1:  30.)    which  means 


340  THE  SACRAMENTS  IN  GENERAL. 

that  he  is  a  teacher  of  wisdom,  a  justifier,  a  sanctifier,  and  redeemer.  The 
righteousness  with  which  God  justifies  us  is  not  in  us,  nor  is  it  God  himself 
dwelUng  in  us,  for  he  would  then  be  an  accident  to  the  creature.  Osiander, 
the  author  of  this  and  the  preceding  objection,  docs  not  distinguish  the 
cause  from  the  effect,  or  the  righteousness  which  is  uncreated  from  that 
which  is  created.  As  we  do  not  hve,  and  are  not  Avise  by  the  essence  of 
God,  (for  this  would  in  effect  be  to  say  that  we  are  as  wise  as  God,)  so  we 
are  not  righteous  by  his  essence.  There  is  nothing  more  impious,  therefore, 
than  to  say  that  the  essential  righteousness  of  the  Creator  is  the  righteous- 
ness of  the  creature,  from  which  it  would  follow  that  we  have  the  right- 
eousness of  God ;  yea,  the  very  essence  of  God. 


TWENTY-FIFTH  LORD'S  DAY. 

OF  THE  SACRAMENTS. 

Question.  65.  Since  then  we  are  made  partakers  of  Christ,  and  all  his 
benefits,  by  faith  only,  whence  doth  this  faith  proceed  ? 

Answer.  From  the  Holy  Ghost,  who  works  faith  in  our  hearts  by  the  preaching 
of  the  gospel,  and  confirms  it  by  the  use  of  the  sacraments. 

EXPOSITION. 

This  Question  points  out  the  connection  which  holds  between  the  doctrine 
of  faith  and  the  sacraments.  The  Holy  Ghost  ordinarily  produces  faith 
(concerning  which  we  have  spoken)  in  us  by  the  ecclesiastical  ministry, 
which  consists  of  two  parts,  the  word  and  the  sacraments.  The  Holy  Ghost 
works  faith  in  our  hearts  by  the  preaching  of  the  gospel ;  and  cherishes, 
confirms,  and  seals  it  by  the  use  of  the  sacraments.  The  word  is  a  charter 
to  w^hich  the  sacraments  are  attached  as  signs.  The  charter  is  the  gospel 
itself,  to  which  the  sacraments  are  affixed  as  the  seals  of  the  divine  will. 
Whatever  the  word  promises  concerning  our  salvation  through  Christ,  that 
the  sacraments,  as  signs,  and  seals  annexed  thereto,  confirm  unto  us  more 
and  more  for  the  purpose  of  helping  our  infirmity.  It  is  proper,  therefore, 
that  we  should  now  speak  of  the  sacraments,  the  seals  of  faith,  appended 
to  the  gospel. 

Obj.  But  it  is  said  that  the  Holy  Ghost  and  the  word  produce  faith  in 
us,  and  that  the  sacraments  strengthen  it.  In  what,  therefore,  do  these 
three  differ  from  each  other?  Ans.  They  differ  very  much.  1.  The 
Holy  Ghost  works  and  confirms  faith  in  us  as  the  efficient  cause,  whilst  the 
word  and  sacraments  do  this  as  instrumental  causes.  2.  The  Holy  Ghost 
can  also  work  faith  in  us  independent  of  the  w^ord  and  the  sacraments, 
whilst  these,  on  the  other  hand,  can  effect  nothing  independent  of  the  Holy 
Ghost.  3.  The  Holy  Ghost  works  effectually  in  whomsoever  he  dwells, 
which  cannot  be  said  of  the  word  and  sacraments. 


THE   SACRAMENTS   IN    GENERAL.  841 

Question  G7.     What  arc  the  sacraments  ? 

Answer.  The  sacraments  are  holy  visible  signs  and  seals,  appointed  of  God  for 
this  end,  that  by  the  use  thereof  he  may  the  more  fully  declare  and  seal  to  us  the 
promise  of  the  gospel,  viz  :  that  he  grants  us  freely  the  remission  of  sin,  and  life 
eternal,  for  the  sake  of  that  one  sacrifice  of  Christ,  accomplished  on  the  cross. 

EXPOSITION. 

In  explaining  the  doctrine  of  the  Sacraments,  we  shall  speak  first  of  the 
sacraments  in  general,  and  aftcr^Tards  of  Baptism,  and  the  Lord's  Supper, 
in  particular.  The  following  questions  claim  our  attention  in  speaking 
of  the  sacraments  in  general : 

I.  What  are  the  sacraments  ? 

II.  What  are  the  ends  thereof? 

III.  In  what  do  the  sacraments  differ  from  sacrifices? 

IV.  What  have  the  sacraments  in  common  with  ike  word,  and  in 

what  do  they  differ  from  it? 
V.     In  tvhat  do  the  sacraynents  of  the  Old  and  New  Testament  differ? 
VI.      What  are  the  signs,  and  what  the  things  signified  in  the  sacra- 
ments, and  in  ivhat  do  they  differ  ? 
Vn.      What  is  the  sacramental  union  ? 
Vni.      What  are  sacramental  forms  of  speech? 
IX.      What  is  the  proper  use  of  the  sacraments  ? 
X.      What  do  the  ungodly  receive  in  the  use  of  the  sacraments  ? 
XI.     How  many  sacraments  belong  to  the  Neiv  Testament  ? 

I.    What  are  the  Sacraments? 

In  answering  this  question  we  must  consider  what  is  meant  by  the  term 
sacrament,  and  what  by  the  thing  signified.  The  word  sacramentum  sig- 
nified among  the  ancient  Romans  a  certain  sum  of  money  deposited,  by 
those  who  were  at  law  with  each  other,  in  some  sacred  place,  or  in  the 
hands  of  the  high  priest,  upon  this  condition  that  he  who  gained  the  suit, 
should  have  his  part  refunded,  whilst  the  part  of  the  one  who  was  defeated, 
went  to  the  public  treasury.  This  signification  of  the  word  is  irrelevant. 
The  word  also  signified  among  the  Romans  the  solemn  oath  taken  in  war, 
which  was  also  termed  a  military  oath,  so  called  from  the  fact,  that  those 
who  took  it  were  consecrated,  and  pledged  to  their  commander  to  serve 
him  and  none  else.  From  this  some  conclude  that  the  ceremonies  to  which 
reference  is  here  had  are  called  sacraments,  because  as  soldiers  bound 
themselves  to  their  commander  by  the  military  oath,  (sacramentum)  so 
we,  by  the  use  of  the  sacraments,  or  by  a  solemn  oath,  bind  ourselves  to 
Christ,  our  Captain,  in  the  presence  of  God,  angels  and  men.  This  is, 
indeed,  beautiful  and  significant ;  but  it  is  more  probable  that  the  word 
sacrament  came  into  use  from  the  old  Latin  translation  in  which  wherever 
the  word  mystery  occurs  in  the  Greek  text,  it  is  rendered  in  the  Latin 
sacramentum.  The  word  mystery  comes  from  the  Greek  fAu-^-ur,  which 
means  to  instruct,  or  to  imitate  one  in  holy  things ;  whence  also  the  Ger- 
man 5Beif)en*  Mus-sj  is  again  derived  from  jxu-ct,  which  means  to  shut,  or 
close  the  mouth  or  lips ;  because  as  Eustathius  says,  "  it  behooved  those 


342  THE   SACRAJVIEXTS   IN    GENERAL. 

ivho  ivere  initiated  into  the  rites  to  shut  their  mouth,  and  not  utter  those 
things  zvhich  were  secret.''^  Bj  a  mystery  we  usually  understand  some- 
thing unknown,  or  the  sign  of  something  miknown,  or  that  which  has  a 
secret  signification  which  only  those  who  are  initiated  understand.  By  a 
sign  we  mean  something  visible  and  material,  or  a  divinely  instituted  cere- 
mony, which  denotes  something  invisible  and  spiritual,  which  the  Greeks 
called  a  mystery,  and  the  Latin  Theologians  a  sacrament,  by  which  was 
meant  a  sign  having  a  secret  signification  which  none  understand  except 
such  as  are  instructed,  and  initiated  in  the  chief  points  of  the  christian  reli- 
gion. Such  signs  as  these  God  designs  should  always  exist  in  the  church, 
that  thus  he  may  show  his  good  will  to  men,  and  they,  on  the  other  hand, 
declare  their  faith  and  obedience  to  him. 

The  term  sacrament  is,  however,  variously  used  by  theological  writers. 
Sometimes  it  is  taken  properly  for  some  eternal  rite  and  ceremony ;  then 
it  is  taken  for  the  symbols  themselves  ;  then  for  the  thing  signified  by  these 
symbols ;  and  lastly  for  both  the  symbols,  and  the  thing  specified.  So 
much  in  regard  to  the  word  sacrament.  We  must  now  proceed  to  the  defi- 
nition of  the  thing. 

Saci-aments  are  rites,  or  ceremonies  instituted  by  God  to  the  end,  that 
they  may  be  signs  of  the  covenant,  or  of  God's  good  will  towards  us,  and 
of  the  obligation  of  the  church  to  repentance  and  faith  ;  and  that  they  may 
be  marks  by  which  the  true  church  may  be  known  and  distinguished  from 
all  other  religions.  In  the  language  of  the  Catechism,  "  sacrameyits  are 
holy  visible  signs,  and  seals  appointed  of  Grodfor  this  end,  that  hy  the  use 
thereof  he  may  the  more  fully  declare  and  seal  to  us  the  2yro7nise  of  the  gos- 
peZ,"  &c.  This  definition  consists  of  three  parts:  the  first  of  which  has 
respect  to  the  kind  of  sacraments,  whilst  the  other  two  refer  to  their  differ- 
ences. Of  the  first  part  it  is  said,  that  they  are  holy  visible  signs  and  seals, 
which  means  that  they  are  divine,  and  signify  holy  things,  such  as  pertain 
to  the  worship  of  God,  and  the  salvation  of  men.  A  sign,  according  to 
the  definition  of  Augustin,  is  that  which  signifies  sometliing  different  from 
that  which  is  presented  to  the  senses,  thus  causing  something  else  to  arise 
in  the  thoughts,  or  mind  ;  or,  it  may  be  defined  as  that  by  which  the  under- 
standing perceives  something  different  from  that  which  strikes  the  senses. 
It  is  in  this  sense  that  words  are  signs  of  things.  A  sign  and  seal  differ 
from  each  other,  as  genus  and  species.  Every  seal  is  a  sign,  but  not  every 
sign  is  a  seal.  A  seal  certifies  and  confirms,  whilst  a  sign  only  shows,  or 
declares  something.  There  are  two  kinds  of  signs.  Some  merely  signify, 
whilst  others  also  confirms  as  is  true  of  those,  from  which  we  do  not  only 
understand  what  they  signify,  but  also  argue  and  reason  concerning  the 
thing  which  they  declare,  so  that  we  are  not  left  in  doubt,  whether  it  be 
true  or  false ;  or  in  other  words,  we  are  confirmed  in  regard  to  the  certain 
exhibition  and  perception  of  the  thing  signified.  Both  of  these  are  inclu- 
ded in  the  above  definition,  inasmuch  as  the  sacraments  do  not  only  sig- 
nify, but  also  seal  what  is  promised  in  the  gospel.  They  are  not  only  fig- 
urative signs,  or  remembrancers  and  shadows,  as  the  ancients  called  them,  but 
they  are  also  assurances,  and  evidences  :  they  are  signs  which  exhibit,  and 
seal  in  their  true  use,  inasmuch  as  they  exhibit  the  things  promised  in  the 
gospel  to  those  that  beheve,  and  also  seal  the  exhibiting  or  setting  forth  of 
these  things.  God  says  of  circumcision,  "  It  shall  be  a  token  of  the  cove- 
nant betwixt   me  and  you.''     (Gen.  17 :  11.)     And   Paul   says,    ''  He 


THE  SACRAMENTS  IN  GENERAL.  343 

received  the  sign  of  circumcision,  a  seal  of  the  rif^liteousness  of  the  faith 
which  he  had."  (Roin.  4:  11.)  Sacraments,  therefore,  accomplish  the 
same  thin<;  Avhich  pledges  do ;  for  they  both  signify  that  something  is 
promised  us,  and  at  the  same  time  confirm  us  in  regard  to  the  same  thing. 
It  is  for  this  reason  that  the  term  seal  is  added  in  the  definition. 

These  signs  and  seals  arc  called  lioly^  because  they  have  been  given  unto 
us  of  God,  and  that  for  a  holy  purpose  :  for  things  are  holy  in  two  respects, 
either  as  they  are  done  by  God  in  respect  to  us,  or  by  us  in  respect  to  him. 
They  are  called  visible  sic/ns,  (and  such  they  ought  to  be)  because  the 
things  which  they  signify  are  invisible.  If  they  are  to  support,  and 
strengthen  our  faith,  there  is  a  necessity  that  they  should  be  perceived  by 
the  outward  sense,  so  that  the  inward  sense  may  be  moved  thereby ;  foV 
that  is  no  sign  to  any  one  which  he  cannot  see.  To  make  a  sign  invisible 
would  imply  a  contradiction,  and  would  make  that  a  sign,  which  is  none. 
The  things  wliich  are  signified  are  invisible,  but  not  the  signs ;  otherwise 
signs  could  not  be  said  to  signify  things,  much  less  to  confirm  them,  because 
in  that  case  that  which  is  uncertain  would  be  confirmed  by  that  which  is 
equally  uncertain.  Hence  it  is,  that  the  Fathers  define  a  sacrament,  to  be 
a  visible  sign  of  an  invisible  grace. 

As  it  respects  the  things  in  which  the  sacraments  differ  from  other  holy 
things,  the  definition  which  the  Catechism  gives,  specifies  these  two  partic- 
ulars:  1.  They  are  appointed,  or  instituted  of  God.  2.  They  are  insti- 
tuted for  this  end,  that  by  the  use  thereof,  God  may  the  more  fully  declare 
and  seal  to  us  the  promise  of  the  gospel.  The  first  dISerence  is  general, 
which  the  sacraments  have  in  common  with  other  signs  given  by  God, 
whether  they  be  universal,  as  the  rainbow,  or  particular,  as  Gideon's  fleece, 
first  wet  with  the  dew,  and  then  dry  ;  and  as  the  touching  of  the  tongue  of 
Isaiah  with  a  burning  coal.  The  second  difference  is  particular,  arising 
from  the  chief  end  of  the  sacraments  which  properly  distinguishes  them  from 
all  other  holy  signs. 

That  these  signs  were  instituted  by  God  alone  is  clear  beyond  doubt :  for 
as  he  alone  reveals  his  own  will.  Instructs  us  in  it,  and  gives  us  the  promise 
of  grace,  so  he  alone  confirms  this  promise  unto  us  through  the  sacraments. 
Hence  none  but  God  has  the  right,  and  authority  to  institute  sacraments  ; 
for  to  do  this  implies  these  two  things :  the  giving  a  certain  rite  and  cere- 
mony to  the  church,  and  adding  to  It  the  promise  of  grace,  by  which  God 
declares  that  he  will  grant  the  thing  signified  to  those  who  properly  use  the 
sign.  But  these  things  belong  to  God  alone.  For  as  the  act  of  receiving 
into  favor,  and  of  the  forgiveness  of  sins  belongs  to  God,  so  it  is  also  in  re- 
lation to  the  promise  of  grace.  And  as  God  alone  institutes  public  worship, 
so  he  alone  is  able  to  confirm  unto  us,  through  the  ministry  of  the  word, 
and  the  sacraments,  the  promise  of  grace,  which  has  reference  to  the  recep- 
tion of  all  those  benefits  which  are  necessary  to  salvation,  and  which  the 
ceremonies  of  the  sacraments  signify,  and  confirm. 

TJie  promise  of  the  gospel  is  called  the  promise  of  grace  ;  because  it  is 
chiefly  in  the  gospel  that  God  declares  it  unto  us.  The  Catechism,  in  the 
definition  Avhich  it  gives  of  the  sacraments,  refers  to  this  promise  that  this 
difference  maybe  the  better  understood  ;  because  God  has  promised  to  men 
other  things  also,  and  confirmed  them  with  signs.  For  the  sacraments  are 
signs,  not  of  any  promise  whatever,  but  of  the  promise  of  grace,  which  has 


844  THE  SACRAMENTS  IN  GENERAL. 

respect,  not  to  one  particular  individual,  as  the  touching  of  the  lips  of  the 
prophet,  but  to  the  whole  church. 

This  promise  given  in  the  gospel  is,  furthermore,  declared  more  fully 
through  the  sacraments.  This  is  done  by  the  analogy  which  holds  between 
the  signs,  and  the  things  which  they  signify,  which  analogy  it  is  necessary 
for  us  to  understand  if  we  would  have  a  proper  idea  of  the  sacraments,  just 
as  a  true  simihtude  cannot  be  understood,  unless  the  points  of  resemblance 
be  also  perceived. 

But  God  does  not  only  declare  to  us  the  promise  of  the  gospel  through 
the  sacraments  ;  he  also  seals  it  unto  us  :  1.  Because  he  is  equally  true 
when  he  speaks  to  us,  whether  it  be  through  the  word,  or  through  certain 
signs.  He,  therefore,  also  makes  us  acquainted  with  his  will,  both  by  his 
word,  and  sacraments  ;  but  yet  more  especially  by  the  latter.  2.  Because 
the  sacraments  are  seals,  and  pledges  added  to  the  promise,  that  they  may 
testify  to  those  who  observe  them  in  faith,  that  they  shall  be  made  the  par- 
taker of  those  good  things  which  are  promised. 

n.    What  are  the  ends  of  the  Sacraments  ? 

1.  The  principal  end  of  the  sacraments  is  embodied  in  the  definition 
which  we  have  given,  in  which  it  is  said,  that  they  are  signs  of  the  covenant, 
and  of  G-od^s  good  luill  toivards  us.  God  testifies  through  them  that  he 
confers  the  things  promised  in  the  right  use  of  the  sacraments.  Or  it  may 
be  said  that  God  teaches  us  concerning  his  will  through  the  sacraments, 
exhorts  us  to  embrace  the  benefits  which  Christ  has  purchased  in  our  behalf, 
and  by  the  same  sacraments  seals  to  us  these  benefits  of  Christ.  That  the 
sacraments  seal  these  blessings  to  us,  may  be  inferred  from  the  fact  that 
they  are  signs  to  which  a  promise  is  annexed.  It  is  for  this  reason,  that  the 
Holy  Ghost  efiectually  influences  our  hearts  by  these  signs  and  pledges  of 
the  divine  favor,  no  less  than  by  the  word. 

2.  Another  end  of  the  sacraments  is  the  profession,  and  acknowledge- 
ment of  our  gratitude  and  duty  to  God,  or  to  bind  us  to  maintain 
our  faith,  and  a  good  conscience.  In  the  use  of  the  sacraments  we  bind 
ourselves  to  God,  that  we  will  be  his  people,  as  he  is  our  God  ;  that  we 
will  beheve  in  him,  receive  the  benefits  which  he  ofiers  unto  us,  and  exer- 
cise true  repentance. 

3.  The  sacraments  serve  as  marks  by  which  the  true  church  is  distin- 
guished from  all  the  various  sects.  God  designs  that  his  church  should  be 
visible  in  the  world,  and  known  by  these  holy  signs,  as  soldiers  are  kno^n 
by  their  mihtary  badges,  and  sheep  by  the  marks  which  the  shepherd  places 
upon  them.  The  Jews  he  commanded  to  be  circumcised,  whilst  strangers 
were  excluded  from  the  church,  and  were  prohibited  from  eating  the  Pass- 
over. Christ  now  conamands  christians  to  be  baptized,  and  to  observe  the 
Lord's  supper,  that  his  kingdom  may  thus  be  distinguished  from  the  syna- 
gogue of  Satan,  which  distinction  he  will  have  made  for  his  own  glory,  and 
for  our  comfort  and  salvation.  For  as  he  will  not  himself  be  joined  with 
idols,  so  he  will  not  sufier  his  people  to  be  associated  with  the  kingdom  of 
the  devil. 

4.  The  sacraments  contribute  to  the  preservation  and  propagation  of  the 
doctrine  of  the  gospel,  in  as  much  as  God  always  accompanies  the  use  of 
the  sacraments  with  the  word  and  its  application.     "  It  shall  be  when  thy 


THE   SACRA3IENTS   IN   GENERAL.  345 

son  asketh  thee  in  time  to  come,  saying,  Wliat  is  this  ?  that  thou  slialt  say 
unto  him.  By  strength  of  hand  the  Lord  brought  us  out  from  Egypt,  from 
the  house  of  bondage,"  &c.  (Ex.  13.  14.) 

5.  The  sacraments  are  bonds  of  mutual  love.  Those  who  have  entered 
into  a  league  with  Christ,  the  Head  of  the  church,  ouglit  not  to  be  at  vari- 
ance with  each  other.  "  For  by  one  Spirit  are  we  all  baptized  into  one 
body."  The  sacraments  are  in  like  manner  cords  that  bind  together  the 
pubhc  assemblies  which  come  together  in  the  church.  "  When  ye  come 
together  to  cat,  tairy  one  for  another."  ''  For  we  being  many  are  one  bread, 
and  one  body,  for  we  are  all  partakers  of  that  one  bread."  "  Endeavoring 
to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace.  There  is  one  Body 
and  one  Spirit,  even  as  ye  are  called  in  one  hope  of  your  calling  ;  one 
Lord,  one  faith,  one  baptism,"  &c.  1.  Cor.  12:  13;  11:  33;  10:  17. 
Ep.  4  :  3.  4.  5.)  We  cannot,  however,  estabhsh  this  communion  among 
ourselves,  nor  preserve  it  when  once  established,  nor  profitably  shew  the 
Lord's  death,  as  long  as  w^e  contend  with  each  other  with  bitter  feelings  in 
regard  to  the  institution  of  the  sacraments  ;  for  they  are  pledges  of  that 
communion  which  christians  have  with  Christ  in  the  first  place,  and  then 
with  each  other. 

IIL    In  what  do  the  Sacraments  differ  from  sacrifices? 

The  distinction  which  exists  between  the  sacraments  and  sacrifices  should 
be  observed  in  order  that  we  may  know  what  to  do  when  we  observe  the 
sacraments,  so  as  not  to  make  sacrifices  out  of  them,  as  the  Papists  do,  who 
present  their  own  works,  and  imagine  that  they  please  God,  and  deserve 
the  remission  of  sins  in  view  of  what  they  have  done.  The  difference  in 
question  consists  chiefly  in  two  things.  1.  In  the  nature  of  the  things 
spoken  of.  Sacraments  are  nothing  more  than  ceremonies  testifying  to  us 
the  Avill  of  God,  whilst  sacrifices  may  be  ceremonies,  and  moral  works  also; 
as  our  sacrifices  of  thanksgiving,  praise,  gratitude,  alms,'^&;c.,  are  moral 
works,  by  which  we  render  unto  God,  without  any  ceremony,  the  obedi- 
ence and  honor  due  him.  2.  They  diffe?'  in  their  end.  In  the  sacraments, 
God  ofiers  to  us  his  benefits  ;  sacrifices,  on  the  other  hand,  are  evidences 
of  our  obedience  to  God.  This  difierence  will  be  manifest  by  giving  a 
definition  of  both.  A  sacrament  is  that  wherein  God  gives  us  certain  signs 
with  the  things  which  they  signify  ;  or  it  is  that  wherein  God  declares  that 
he  offers,  and  bestows  his  benefits  upon  us ;  whilst  a  sacrifice  is  that  in 
which  we  render  unto  God  the  obedience  and  worship  which  he  requires  at 
our  hands  ;  or  it  is  a  work  which  we  perform  in  faith,  and  with  this  spe- 
cific object,  that  God  may  have  the  honor,  and  obedience  which  belong  to 
him.  They  differ,  therefore,  in  the  same  way  in  which  giving  and  receiv- 
ing differ.  God  gives  sacraments  unto  us,  and  receives  sacrifices  from  us. 
Yet  it  may  be  proper  to  remark,  that  the  same  rite  may  be  both  a  sacra- 
ment and  a  sacrifice  in  different  respects.  It  may  be  a  sacrament  as  it  is 
given  of  God,  and  a  sacrifice  as  it  is  used  by  the  godly,  who  in  this  way 
manifest  their  obedience  and  gratitude  to  God.  Hence  sacraments  and 
sacrifices  are  often  the  same,  but  always  in  a  different  respect.  In  rela- 
tion to  us,  all  the  sacraments  are  also  sacrifices  of  thanksgiving,  but  not 
such  as  are  propitiatory,  for  there  is  only  one  propitiatory  sacrifice  which 
is  the  one  Christ  offered  for  us  upon  the  cross. 


346  THE  SACRAMENTS  IN  GENERAL. 

In  view  of  what  has  now  been  said  we  may  easily  return  an  answer  to 
the  following  objection:  The  Passover,  and  other  ceremonies  of  the  Old 
Testament,  were  sacrifices  and  sacraments.  Therefore  sacraments  do 
not  differ  from  sacrifices.  Ans.  There  is  more  in  the  conclusion  than 
in  the  premises.  All  that  follows  legitimately,  is  that  the  same  thing  may 
be  both  a  sacrament,  and  a  sacrifice,  which  we  admit.  So  Baptism  and 
the  Lord's  Supper  are  sacraments  and  sacrifices  in  a  difierent  respect. 
They  are  sacraments,  and  that  chiefly,  because  they  are  the  work  of  God, 
who  gives  us  something  in  them,  and  declares  to  us  that  which  is  given. 
For  just  as  God  speaks  to  us  through  his  ministers,  as  with  his  own  mouth, 
so  he  also  gives  the  sacraments  unto  us  by  the  hands  of  liis  ministers,  and 
we  again  receive  them  from  their  hands,  as  from  the  hands  of  God.  And 
he  does  not  merely  give  us  the  outward  sign,  but  he  gives  us  much  more. 
Yea,  even  reaches  unto  us,  as  it  were,  with  his  hand  the  things  signified  by 
the  sacraments  in  their  proper  use,  if  we  only  observe  them  with  reverence 
and  faith.  But  Baptism  and  the  Lord's  Supper  are  sacrifices  only  in  as 
far  as  they  relate  to  what  we  perform  to  God,  or  in  as  far  as  we  receive 
these  symbols,  as  it  were  from  the  hand  of  God,  and  so  declare  our  obedi- 
ence to  him. 

IV.  What  have  the  Sacraments  in  common  with  the  Word,  and 

IN  what  do  they  differ  from  it? 

This  question  will  be  answered  in  the  exposition  of  the  sixty-seventh 
Question  of  the  Catechism,  to  which  we  refer  the  reader. 

V.  In  what  do  the  Sacraments  op  the  Old  and  New  Testa:ments 

AGREE,   AND   DIFFER? 

They  agree  in  having  God  for  their  author,  and  in  the  things  which  are 
signified ;  for  the  sacraments,  both  of  the  Old  and  New  Testaments,  sig- 
nify, promise  and  offer  the  same  blessings,  \\z:  the  forgiveness  of  sins,  and 
the  gift  of  the  Holy  Ghost  through  Christ  alone,  as  the  following  passages 
of  Scripture  prove :  "  Jesus  Christ,  the  same  yesterday,  to-day,  and  for 
ever."  "  Our  fathers  were  all  baptized  unto  Moses  in  the  cloud ;  and  did 
all  eat  the  same  spiritual  meat ;  and  did  all  drink  the  same  spiritual  drink  ; 
for  they  drank  of  that  spiritual  Bock  that  followed  them,  and  that  Bock 
was  Christ."  "  In  whom  ye  are  circumcised  with  the  circumcision  made 
without  hands,"  by  which  it  is  declared  that  we  receive  the  same  blessir^s 
in  baptism  which  the  saints  of  old  did  in  circumcision.  "  Christ,  our  Pass- 
over, is  sacrificed  for  us."  (Heb.  13  :  8.  1  Cor.  10  :  2,  8,  4.  Col.  2  : 
11.  1  Cor.  5:  7.)  Augustin  says,  ''The  sac7'aments  of  the  Old  and 
New  Testaments  differ  in  their  signs,  but  agree  in  the  thing  signified. 
The  fathers  all  ate  the  same  spiritual  meat.  The  earthly  meat,  however, 
luhich  they  ate  was  different  from  that  which  we  eat ;  they  ate  manna,  zve 
do  not ;  hut  the  spiiitual  meat  ivhieh  they  did  eat,  is  the  same  as  that  tchich 
we  eat.^^  Without  Christ,  who  is  the  thing  signified  in  the  sacraments, 
of  both  testaments,  no  one  ever  has  been  saved,  or  can  be  saved.  It 
follows,  therefore,  that  the  fathers,  who  lived  under  the  Old  Testament,  had 
the  same  communion  with  Christ  which  we  also  have,  and  that  this  was  sig- 
nified no  less  to  them,  by  the  word  and  sacraments,  than  it  is  now  to  us 


THE  SACRAMENTS  IN  GENERAL.  347 

under  the  New  Covenant.  Hence  it  is  not  only  idolatry  to  seek  in  the 
sacraments  another  communion  with  Christ,  than  that  which  is  in  his  word  ; 
but  the  same  tiling  may  also  be  said  to  be  true,  when  we  seek  another  com- 
munion in  the  sacraments  of  the  New  Testament,  from  that  which  was  in 
the  sacraments  of  the  Old. 

The  sacraments  of  the  Old  and  New  Testaments  differ:  1.  Invites 
and  ceremonies.  There  were  rites  in  connection  with  the  sacraments  of 
the  Old  Testament,  which  do  not  belong  to  those  of  the  New.  When 
Christ  came  there  was  a  change  made  in  the  outward  rites  to  indicate  the 
commencement  of  the  new  dispensation.  2.  They  differ  in  number.  For- 
merly there  were  many  and  painful  rites  ;  now  they  are  less,  in  number,  and 
more  simple.  3.  They  differ  in  their  signification.  The  Old  signified 
Christ  who  was  to  come ;  the  New  shew  his  death  as  having  already  taken 
place.  4.  They  differ  in  duration.  The  Old  were  to  continue  merely  to 
the  coming  of  the  Messiah ;  the  New  will  contmue  to  the  end  of  the  world. 
5.  The  sacraments  of  the  Old  Testament  were  binding  merely  upon  the 
Jews ;  for  those  who  were  converted  from  other  nations  were  not  required 
to  be  circumcised  ;  the  sacraments  of  the  New  Testament  are  binding  upon 
the  whole  chui'ch,  of  whatever  nation  they  may  belong.  ''  Baptize  all  na- 
tions." "Drink  ye  all  of  it."  (Matt.  28 :  19 ;  26:  27.)  6.  They 
differ  in  clearness.  Those  of  the  Old  Testament  were  more  obscure  inas- 
much as  they  shadowed  forth  things  that  were  to  come :  those  of  the  New 
are  better  understood,  because  they  declare  things  which  have  already  come 
to  pass,  and  which  have  been  fulfilled  in  Christ. 

yi.     What  are  the  signs,  and  what  the  things  signified  in  the 
Sacraments,  and  in  what  do  they  differ? 

In  every  sacrament  there  are  two  things  ;  the  sign  and  the  thing  signified. 
The  sign  includes  the  element  which  is  used,  together  with  the  whole  ex- 
ternal transaction.  The  thing  signified  is  Christ,  with  all  his  benefits  ;  or, 
it  is  the  communion,  and  participation  of  Christ,  and  his  benefits. 

The  signs  differ,  therefore,  from  the  things  signified.  1.  In  substance. 
The  signs  are  material,  visible  and  earthly ;  the  things  signified  are  spirit- 
ual, invisible  and  heavenly.  Obj.  But  the  body  and  blood  of  Christ 
consist  of  that  which  is  material  and  earthly.  Ans.  The  things  signified 
are  here  called  spiritual,  not  as  it  respects  their  substance ;  but  as  it 
respects  the  manner  in  which  they  are  received,  because  they  are  received 
through  the  working  of  the  Holy  Ghost,  by  faith  alone,  and  not  by  any  of 
the  members  of  our  body.  The  term  spiritual  sometimes  signifies  in  the 
Scriptures  an  immaterial  nature  or  Spirit ;  at  other  times  it  signifies  an 
effect,  or  gift  of  the  Holy  Spirit ;  and  then  again  it  signifies  an  object  of 
the  Spirit,  or  of  spiritual  influences,  which  is  received  by  the  influence  of 
the  Holy  Spirit,  or  which  is  given  to  those  in  whom  the  Holy  Spirit  dwells, 
as  it  is  said,  '-'  They  did  all  eat  the  same  spiritual  meat."  And  it  is  in  tliis 
sense  that  the  body  and  blood  of  Christ  are  called  in  the  sacraments  spir- 
itual things.  2.  TJiey  differ  in  the  mode  in  which  they  are  received.  The 
signs  are  received  visibly  with  the  hand,  mouth  and  members  of  the  body, 
and,  therefore,  by  unbelievers  also.  The  things  signified  are  received  only 
by  faith,  and  the  Spirit,  and,  therefore,  by  none  but  believers.  3.  They 
differ  in  their  end  or  use.    The  things  are  given  for  the  pui-pose  of  obtaining 


348  THE  SACRAMENTS  IN  GENERAL. 

eternal  life ;  because  they  are  eternal  life  itself,  or  a  part  of  it,  or  they 
at  least  lead  to  its  attainment.  The  signs  are  received  for  the  purpose  of 
sealing  and  confirming  our  faith  in  the  things  which  are  promised.  4.  The 
things  signified  are  absolutely  necessary  for  all  that  will  be  saved ;  the 
signs  are  not  absolutely  necessary  for  all,  but  for  such  only  as  are  capable 
of  using  them ;  for  it  is  not  the  want,  but  the  contempt  of  the  sacraments 
which  condemns.  5.  Lastly,  the  signs  are  difierent  in  difierent  sacraments ; 
but  the  things  are  always  the  same  in  all  the  sacraments. 

VII.    What  is  the  union  between  the  signs  and  the  things  sig- 
nified, WHICH  WE  CALL   SaCRAMENTAL  ? 

Union,  in  general,  is  the  joining  together  of  two  or  more  things,  so  that 
in  some  way  or  other  they  become  one.  The  hypostatical  union  consists  in 
joining  together  the  divine  and  human  natures  of  Christ,  so  as  to  constitute 
but  one  person.  The  union  which  holds  between  the  sign  and  the  thing 
signified  in  the  sacraments  is  called  a  sacrmnental  union  ;  and  it  is  of  this 
that  we  must  now  speak.  The  Papists  imagine  that  the  signs  which  aro 
used  in  the  celebration  of  the  Lord's  Supper,  are  changed  into  the  things 
signified.  But  a  change  is  no  union.  It  is  necessary,  also,  that  a  sacra- 
mental union  should  correspond  with  all  sacraments,  or  else  it  will  not  be 
sacramental,  but  will  have  reference  merely  to  baptism,  and  the  eucharist, 
and  so  be  no  longer  general  in  its  nature.  Others  suppose  that  there  is  a 
corporal  conjunction,  or  union  between  the  sign  and  the  thing  signified,  as 
if  they  were  one  mass,  and  as  if  both  existed  at  the  same  time  in  the 
same  place.  But  such  a  co-existence  as  this,  and  concealment  of  the  one 
in  the  other  is  no  sacramental  union,  for  the  reason  that  it  does  not  agi-ee 
with  sacraments  generally.  A  sacramental  union,  therefore,  is  not  corpo- 
ral, nor  does  it  consist  in  the  presence  of  the  sign  and  the  thing  signified 
in  the  same  place  ;  much  less  in  tran,  or  con-substantiation ;  but  it  is  relative, 
and  consists  in  these  two  things :  1.  In  a  likeness  or  correspondence 
between  the  signs  and  the  things  signified  thereby,  concerning  which  Au- 
gustin  says :  ''  If  the  sacraments  had  not  a  certain  resemblance  or  relation 
to  the  things  of  which  they  are  sacraments,  they  ivoidd  not  he  sacraments.^^ 
2.  In  the  joint-exhibition  and  reception  of  the  signs  and  things  signified 
in  their  proper  use,  which  cannot  be  done  without  faith,  as  we  shall  here- 
after show.  Kone  but  those  who  have  faith  receive  from  the  minister  the 
signs,  and  from  Christ  the  things  signified ;  and  when  they  thus  receive 
both  in  their  proper  use,  we  have  what  is  called  the  sacramental  union. 

This  is  proven,  first,  from  the  nature  of  a  sacrament.  The  word  sacra- 
ment is  relative.  The  rites  and  ceremonies  which  God  has  instituted  con- 
stitute the  foundation  or  ground-work.  The  term  includes  Christ,  and 
communion  with  him  in  all  his  benefits.  The  relation,  is  the  order  or 
connection  which  exists  between  the  rites  and  the  things  w^iich  they  signify. 
The  correlatives  are  the  signs  and  the  things  signified.  From  this,  it  is 
evident  that  the  sacramental  union  is  nothing  else,  than  the  relation  which 
the  sign  has  to  that  which  is  signified,  from  which  we  obtain  this  infallible 
rule  :  While  this  relation  continues  the  sign  and  the  thing  signified  remain 
united;  hut  when  it  once  ceases,  they  are  no  longer  united;  by  which  we 
are  to  understand,  that  as  long  as  the  order  established  by  God  between 
the  sign  and  the  thing  signified  remains,  so  long  are  the  things  exhibited 


THE   SACRAMENTS   IN    GENERAL.  349 

and  sealed  with  the  signs ;  but  when  this  divine  appointment  ceases,  the 
signs  do  not  exliibit  or  seal  anything  unto  us.  The  second  proof  which  we 
advance  in  support  of  the  sacramental  union  as  just  explained,  is  that 
which  arises  out  of  the  analogy  and  correspondence  of  sacraments.  It 
must  be  a  union  in  harmony  with  all  sacraments.  Let  us,  therefore,  in- 
quire, what  was  the  union  between  Christ  and  the  sacraments  of  old,  and 
we  shall  then  see  what  is  the  nature  of  the  union  which  holds  in  the  sac- 
raments of  the  New  Testament ;  for  there  must  be  a  correspondence  in 
this  respect,  or  else  the  sacraments  of  old  were  no  sacraments,  or  the 
union  was  not  sacramental,  not  being  such  as  corresponds  with  all  sacra- 
ments. The  union  now  which  belonged  to  the  sacraments  of  old  could 
only  be  a  respective  or  relative  union.  Hence,  such  must  now  also  be  the 
nature  of  that  union  which  is  sacramental. 

VIII.    What  are  the  forms  of  speech  which  the  Scriptures  and 
THE  Church  use  in  relation  to  the  Sacraments  ? 

The  forms  of  speech  used  in  regard  to  the  sacraments  are  in  part  proper, 
and  in  part  figurative.  They  are  proper  when  the  sacraments  are  called 
tokens,  signs,  seals,  pledges,  and  when  such  other  expressions  are  used  as 
those  which  seal  and  confirm  unto  us  the  certainty  of  those  things  w^hich 
God  has  promised.  Thus  "  circumcision  is  a  seal  of  the  righteousness  of 
faith."  "  And  ye  shall  circumcise  the  flesh  of  your  fore-skin,  and  it  shall 
be  a  token  of  the  covenant  betwixt  me  and  you."  (Rom.  4 :  11.  Gen. 
17:  11.)  So  the  bread  is  a  sign  of  the  body  of  Christ.  The  form  of 
speech  is  also  proper  when  the  promise  is  expressly  joined  to  the  signs 
—  as  when  it  is  said  that  those  who  receive  the  signs  shall  also  receive  the 
things  signified  thereby,  as  "He  that  believeth  and  is  baptized  shall  be 
saved."     (Mark  16  :  15.) 

The  form  of  speech  is  figurative  or  sacramental,  1.  When  the  names 
of  the  things  signified  are  attributed  to  the  signs,  as  when  it  is  said,  "  Our 
Passover  is  sacrificed  ;"  "  That  rock  was  Christ ;"  "  The  bread  is  the  body 
of  Christ."  (1  Cor.  5:7;  10 :  5.  &c.)  2.  When  the  names  of  the  signs 
are  attributed  to  the  things  signified,  as  when  it  is  said  "  Christ  is  our  Pass- 
over." 3.  When  the  properties  which  belong  to  the  things  are  attributed 
to  the  signs,  as  "  The  bread  which  we  break  is  it  not  the  communion  of 
the  body  of  Christ  ?"  (1  Cor.  10  :  16.)  So  baptism  is  said  to  wash  away 
sins,  to  save  and  regenerate.  4.  When  the  properties  which  belong  to  the 
signs  are  attributed  to  the  things  themselves,  as,  "  This  is  my  body  which 
is  broken  for  you."  So  we  are  said  to  be  washed  with  the  blood  of  Christ, 
to  be  baptized  with  the  Holy  Ghost,  to  be  nourished  by  the  body  and  blood 
of  Christ,  &c.  All  these  forms  of  speech  signify  the  same  thing,  which  is 
that  the  signs  represent,  and  seal  the  things  ;  and  that  both  the  signs  and 
the  things  are  received  at  the  same  time  by  the  faithful  in  the  proper  use 
of  the  sacraments. 

Briefly,  a  sacramental  form  of  speech  is  that  in  which  the  name,  or 
property  of  the  sign  is  attributed  to  the  thing  signified ;  or  in  which  the 
name  or  property  of  the  thing  signified  is  attributed  to  the  sign,  and 
the  sense  which  it  conveys  is,  not  that  the  one  is  changed  into  the  other, 
but  that  the  sign  represents,  and  seals  that  which  is  signified. 

The  reason  on  account  of  which  this  form  of  speech  is  employed  arises 


350  THE  SACRAMENTS  IN  GENERAL. 

from  the  analogy  wliich  there  is  between  the  sign,  and  the  thing  signified, 
of  wliich  Augustin  speaks  in  the  following  language  :  "  If  the  sacraments 
had  not  a  certain  correspondence  with  the  things  of  which  they  are  sacraments 
they  ivoidd  not  be  sacraments.  And  it  is  mostly  on  account  of  this  corres- 
pondence that  they  receive  the  names  of  the  things  themselves.  As^  therefore^ 
the  sacrament  of  the  body  of  Christy  is  after  a  certain  manner  tJie  body  of 
Christy  and  as  the  sacrament  of  the  blood  of  Christy  is  his  blood,  so  the 
sacrament  of  faith,  is  faith.'' ^  Again,  "  Tlie  things  which  signify  usually 
receive  the  name  of  that  which  is  signified.  Hence  it  is  said,  "  Hiat 
Rock  ivas  Christ.''^  The  apostle  does  not  say,  that  rock  signified  Christ ; 
but  he  speaks  of  it  as  if  it  ivere  that  which  it  was  not  in  reality^  but  only  in 
signification.''^ 

IX.    What  is  the  lawful  use  of  the  Sacraments  ? 

The  sacraments  are  used  lawfully,  when  the  faithful,  or  such  as  are  con- 
verted observe  the  rites  which  God  has  instituted,  as  signs  of  grace,  and 
pledges  of  his  will  to  them.  It  may  be  said  to  consist  in  these  three  things ; 
1.  In  observing  in  their  purity  the  rites  which  God  has  instituted.  Those 
things  which  Anti-Christ  has  added  must  be  removed,  and  those  which  have 
been  thrown  aside  must  be  restored.  This  institution  of  Christ  must  be  re- 
tained in  its  purity.  2.  When  those  observe  these  rites,  for  whom  God 
instituted  them.  None  but  christians,  who  by  profession  of  faith,  and  repent- 
ance are  members  of  the  church  ought  to  observe  the  sacraments.  "  If 
thou  belie  vest  with  all  thine  heart  thou  may  est  be  baptized."  "  And  were 
baptized  confessing  their  sins."  (Acts  8:  37.  Math.  3:  6.)  3.  When  the  sac- 
raments are  observed  with  the  design  for  which  they  were  instituted.  K 
any  of  these  conditions  are  wanting,  or  if  any  of  the  rites  are  changed,  and 
another  design  substituted  without  divine  authority ;  or  if  the  signs  be  re- 
ceived without  faith,  it  is  manifest  that  the  sign  and  the  thing  signified  do  not 
continue  united  according  to  divine  appointment.  Of  those  who  receive 
the  sacraments  it  is  said :  "  Circumcision  verily  profiteth,  if  thou  keep  the 
law,"  &c.  (Rom.  2:  25.)  When  abuses  are  connected  with  the  observance 
of  the  sacraments  the  Apostle  says :  "  This  is  not  to  eat  the  Lord's  supper." 
(1  Cor.  11.  20.)  And  so  when  the  sacraments  are  observed  with  an  im- 
proper design,  no  benefit  is  received  ;  for,  says  the  prophet  Hosea  b:  %» 
"  They  shall  go  with  their  flocks,  and  with  their  herds  to  seek  the 
Lord,  but  they  shall  not  find  him."  God  did  not  institute  sacrifices  that 
justification  and  salvation  might  be  obtained  thereby.  Nor  is  any  one  al- 
lowed to  change  the  ordinances  of  God  to  any  other  end,  than  that  to  Avhich 
he  himself  has  appointed  them.  To  do  this  is  to  disobey  God,  and  to  for- 
feit his  promise.  The  sacraments,  therefore,  without  their  appointed  and 
lawful  use  are  no  sacraments,  being  nothing  more  than  vain  ceremonies,  and 
empty  forms.  Their  proper  use  consists  in  true  faith  and  repentance. 
Hence  the  sacraments  are  no  sacraments  to  those  who  are  destitute  of  these 
conditions,  so  that  those  persons  are  beside  themselves  who,  affirm  that  un- 
believers and  infidels  receive  in  connection  with  the  signs  the  things  which 
are  signified  thereby. 


the  sacraments  in  general.  851 

"What  do  the  ungodly  receive  in  the  use  of  the  Sacrajients? 

In  discussing  tlic  subject  of  the  sacraments  we  must  especially  consider 
ivhat,  to  ivhom,  and  ho2V  God  offers  and  communicates  in  them.  As  it  re- 
spects the  wicked,  although  God  also  offers  them  his  benefits  in  the  sacra- 
ments, yet  they  receive  nothing  more  than  the  naked  signs,  and  these  to 
their  OAvn  judgment,  *and  condemnation,  in  as  much  as  they  are  destitute  of 
faith.  This  is  proven  :  1.  Because  the  benefits  of  Christ  are  received  only 
in  the  proper  use  of  the  sacraments.  But  the  wicked  do  not  use  them  prop- 
erly, for  they  receive  them  unworthily,  having  no  faith,  or  repentance. 
Hence  the  apostle  Paul  says :  "  Whosoever  shall  eat  this  bread,  and  drink 
this  cup  of  the  Lord  unworthily,  shall  be  guilty  of  the  body  and  blood  of 
the  Lord."  (1  Cor.  11:  27.)  The  ungodly  now  eat  and  drink  unworthily, 
because  they  profane  the  sacraments.  2.  To  whom  there  is  nothing  prom- 
ised in  the  word,  to  him  the  sacraments  seal  nothing.  But  the  word  prom- 
ises nothing  to  the  wicked ;  for  all  the  promises  of  the  gospel  are  made 
upon  the  condition  of  repentance,  and  faith.  The  sacraments,  therefore, 
neither  seal,  nor  confer  any  thing  upon  the  ungodly.  As  a  charter  prom- 
ises certain  things  to  certain  persons,  and  as  the  sign  which  is  appended 
thereto  promises  the  same  things  to  the  same  individuals,  and  to  none  else  ; 
so  God  also  bestows  his  benefits  in  the  same  manner,  and  to  the  same  per- 
sons to  whom  he  promises  them.  But  God  has  promised  nothing  to  the 
migodly  as  long  as  they  continue  in  their  unbelief.  3.  We  receive  spiritual 
things  by  faith.  But  the  ungodly  have  no  faith.  Therefore  they  do  not 
receive  any  spiritual  things.  4.  To  be  ungodly  and  yet  receive  the  thing 
signified  in  the  sacraments  implies  a  contradiction. 

XI.    How  MANY  Sacraments  belong  to  the  New  Testament? 

This  question  is  answered  in  the  68th  Question  of  the  Catechism,  to  which 
the  reader  is  referred. 


Question  67.  Are  both  word  and  sacraments  then  ordained  and  appointed 
for  this  end,  that  they  may  direct  our  faith  to  the  sacrifice  of  Jesus  Christ, 
on  the  cross,  as  the  only  ground  for  our  salvation  ? 

Answer.  Yes,  indeed  ;  for  the  Holy  Ghost  teaches  us,  in  the  gospel,  and  assures 
us  by  the  sacraments,  that  the  whole  of  our  salvation  depends  upon  that  one  sacrifice 
of  Christ,  which  he  offered  for  us  on  the  cross. 

exposition. 

The  sacraments  have  certain  things  in  common  with  the  word,  and  cer- 
tain things,  again  which  are  different  from  the  word.  They  agree  in  the 
following  particulars : 

1.  Both  have  God  for  their  author. 

2.  God  administers,  and  dispenses  both  by  the  ministers  of  the  church. 
He  speaks  unto  us  in  his  word  by  his  ministers,  and  by  them  dispenses  the 
signs  which  are  used  in  the  administration  of  the  sacraments.  The  things, 
however,  which  the  signs  signify,  the  Son  of  God  bestows  upon  us  immedi- 
ately;  for  he  said:  "  Receive  ye  the  Holy  Ghost."     "The  bread  that  I 


852  THE  SACRAMENTS  IX  GENERAL. 

will  give  is  my  flesh."  John  the  Baptist  says  of  him  :  "  I  indeed  baptize 
you  ^ith  water ;  but  he  shall  baptize  you  with  the  Holy  Ghost,  and  with 
foe."  (John  20:  22 ;  6 :  51.  Matt.  3:  11.) 

3.  Both  are  means  through  which  the  Holy  Ghost  kindles  and  strength- 
ens faith  in  us :  and  so  both  also  confirm  and  strengthen  faith. 

4.  They  have  this  especially  in  common,  that  both  exhibit  the  same 
things  to  us.  God  declares  his  will  in  both ;  he  ofiers  the  same  blessings, 
the  same  grace,  and  the  same  Christ  in  both  ;  nor  does  he  exhibit,  or  con- 
firm any  thing  by  the  sacraments,  difierent  from  what  he  promises  in  his 
word.  Whoever,  therefore,  seeks  any  thing  in  the  sacraments,  which  God 
has  not  promised  in  his  word,  idolizes  the  sacraments. 

The  sacraments  differ  from  the  word,  1.  According  to  their  nature. 
Words  signify  and  express  certain  things  according  to  the  appointment  of 
men,  who  use  them  arbitrarily.  The  sacraments  signify  certain  things  ac- 
cording to  the  analogy  which  exists  between  the  signs  and  the  things  which 
are  signified.  We  also  read,  and  hear  words,  whilst  we  receive  signs  by 
feeling,  seeing  and  tasting.  Again,  words  only  signify  certain  things :  signs 
and  sjTubols  also  confirm. 

2.  They  differ  in  their  objects.  The  word  with  its  various  commands  and 
promises  is  preached  to  all  men  without  any  distinction,  to  the  unregenerate 
as  well  as  to  those  who  are  regenerated  and  members  of  the  church.  It  is 
preached  to  the  former  that  they  maybe  regenerated,  and  exercise  faith  in 
Christ,  or  be  rendered  perfectly  inexcusable  ;  and  to  the  latter  that  their 
faith  may  be  more,  and  more  confirmed.  The  sacraments,  on  the  other 
hand,  are  dispensed  only  to  those  who  are  members  of  the  church,  who  pro- 
fess repentance  and  faith,  and  are  designed  to  preserve  and  strengthen  their 
faith.  Again,  the  word  is  preached  to  all,  and  every  one  at  the  same  time  ; 
the  sacraments  are  administered  to  one  at  a  time.  One  is  baptized  after 
another :  and  the  Lord's  supper  is  given  to  one  after  another. 

3.  The  word  is  that  through  which  the  Holy  Ghost  commences  and  con- 
firms faith  in  us,  and  for  this  reason,  should  go  before  the  sacraments.  The 
sacraments  are  means  through  which  the  Holy  Ghost  confirms  faith  already 
called  into  exercise,  and  for  this  reason  ought  to  follow  the  word.  The 
reason  of  this  difference  is  that  the  sacraments  do  not  exert  any  influence 
unless  they  be  understood.  There  is  no  desire  for  that  which  is  unknown. 
There  must,  therefore,  necessarily  be  some  explanation  of  the  sacraments 
out  of  the  word  before  they  are  observed.  The  case  is  different,  however, 
in  regard  to  the  infants  of  the  church :  for  in  them  the  Holy  Spirit  neither 
beguis,  nor  confirms  faith  by  means  of  the  word ;  but  by  an  inward  working  ; 
and  that  because  they  are  also  included  in  the  covenant  and  promise  of 
God,  being  born  in  the  Church. 

4.  The  word  is  preached  only  to  adults :  some  of  the  sacraments  include 
infants  also,  among  their  subjects,  as  circumcision,  and  baptism. 

5.  The  word  is  sufficient  and  necessary  for  the  salvation  of  adults ;  for 
"  faith  Cometh  by  hearing,  and  hearing  by  the  word  of  God."  (Rom.  10: 
IT.)  The  sacraments,  however,  are  not  positively  and  absolutely  necessary 
for  all,  neither  are  they  in  themselves  sufficient  for  salvation  independent 
of  the  word.  Seals  Avithout  a  charter,  or  without  being  affixed  to  some- 
thing are  of  no  consequence  ;  and  that  familiar  saying  of  Augustin  is  true 
beyond  doubt ;  "  It  is  not  the  wanty  hut  the  contempt  of  the  sacraments  that 
condemns.''^ 


THE  SACRAMENTS  IN  GENERAL.  o53 

6.  The  word  may  be  without  the  sacraments,  as  it  respects  both  its  pub- 
lic and  private  exposition,  and  it  may  be  effectual  also  independent  of  the 
sacraments,  as  in  the  case  of  Cornelius  :  the  sacraments,  on  the  other  hand, 
cannot  be  without  the  word,  nor  can  they  have  any  efficacy  independent  of  it. 

7.  The  word  is  that  which  is  confiraied  by  the  signs  which  are  used  :  the 
sacraments  arc  the  things  by  which  the  word  is  confirmed. 

Lastly,  Augustin  expresses  that  in  which  the  word  and  sacraments  agree 
and  differ  most  briefly,  when  he  defines  "  a  sacrament  a  visible  ivord)^^  for 
when  he  defines  a  sacrament  a  word^  he  expresses  that  in  which  they  agree, 
which  is,  that  they  both  teach  the  same  thing.  And  by  adding  the  word 
visible,  he  expresses  the  difference,  which  consists  in  rites,  and  ceremonies. 
In  a  word,  the  signs  declare  unto  us  the  will  of  God  by  administration  ; 
•whilst  the  word  declares  it  through  the  medium  of  speech.  Faith  is  called 
into  exercise,  and  confirmed  by  the  word ;  the  sacraments  do  nothing  more 
than  confirm  faith.  The  word  is  also  effectual  apart  from  the  sacraments ; 
whilst  the  sacraments  effect  nothing  independent  of  the  word.  Adults  can- 
not be  saved  without  knowledge ;  they  may,  however,  be  regenerated  and 
saved  without  the  sacraments,  if  they  do  not  despise  them.  The  word  ex- 
tends to  all ;  the  sacraments  only  to  such  as  believe. 


Question  68.  How  many  sacraments  has  Christ  instituted  in  the  new 
covenant  or  testament  ? 

Answer.     Two,  namely,  holy  baptism,  and  the  holy  supper. 

EXPOSITION. 

There  are  only  two  sacraments  in  the  New  Testament  which  are  of  per- 
petual, and  universal  use  in  the  Church,  according  to  the  testimony  of 
Ambrose  and  Augustin.  The  one  is  baptism  which  has  taken  the  place  of 
circumcision,  and  the  various  forms  of  purification  prescribed  by  the  law. 
The  other  is  the  Lord^s  supper,  which  was  adumbrated  by  the  Paschal 
Lamb  and  the  various  sacrifices  of  the  law.  These  are  the  only  sacra- 
ments of  the  New  Testament ;  because  they  are  the  only  ones  instituted 
by  Christ,  and  wliich  he  requires  us  to  observe,  adding  thereto  the 
promise  of  grace.  This  argument  is  conclusive :  The  definition  of  a 
sacrament  agrees  with  only  two  rites  established  in  the  New  Testament. 
Therefore  we  have  only  two  sacraments. 

The  Papist  add  to  these  two  sacraments  five  others ;  confirmation,  penance, 
ordination,  extreme  unction,  and  matrimony.  But  these  are  not  properly 
called  sacraments.  Confirmation  and  unction  are  indeed  ceremonies,  but 
they  were  not  instituted  by  Christ  for  the  whole  church,  nor  have  they  the 
promise  of  grace  annexed  to  them.  Confirmation,  or  the  laying  on  of  hands 
in  the  primitive  church  was  a  sign  of  the  miraculous  giving  of  the  Holy 
Ghost,  which  soon  passed  aw^ay ;  or  of  a  calling  to  the  ofl^ice  of  teaching. 
The  thing  signified  by  extreme  unction,  with  other  miraculous  gifts  has  also 
ceased  in  the  church.  Penance,  or  private  absolution  is  nothing  more  than 
the  preaching  of  the  gospel,  w^hich  ought  not  to  be  confounded  with  the 
signs  and  appendages  of  the  promise  of  grace.  Order,  or  the  ordination  of 
23 


354  TIIS   SACRAMEN'TS   IN    GENERAL. 

ministers  does  indeed  declare  the  presence  of  God  in  the  ministry ;  but 
God  may  work  effectually  by  the  ministry,  even  though  the  men  who  hold 
the  office  do  not  please  him.  Matriynony  is  no  ceremony,  but  a  moral  work. 
The  Papists  enumerate  this  among  the  sacraments,  because  it  is  called  a 
mystery,  and  because  the  old  translation  renders  the  Greek  fAufTrT^pjov,  sac- 
ramentum.  But  Paul  ought  rather  to  be  heard  than  the  authority 
which  is  here  adduced.  No  one  is  ignorant  that  mystery  (f^utfrri^r  v)  among 
the  Greeks  is  of  as  broad  a  signification  as  arcanum  among  the  Latins. 
Hence,  to  make  their  argument  good,  the  Papists  must  admit  that  every 
mystery  is  a  sacrament  —  marriage  will  then  be  the  seventh  sacrament ; 
the  will  of  God  the  eighth ;  (Eph.  1 :  9.)  the  calling  of  the  Gentiles  the 
ninth ;  (Eph.  3:  3.)  godliness  the  tenth ;  (1  Tim.  3:  16.)  and  so  perhaps 
many  others  might  be  enumerated :  for  in  all  these  references  the  Latin 
translation  renders  the  word  mystery  a  sacrament.  But  Paul  in  Eph.  5: 
32,  uses  the  word  mystery  to  designate  the  union  between  Christ  and  the 
church,  and  not  that  between  husband  and  wife. 

Theses  concerning  the  sacraments  in  general, 

1.  God  has  always  joined  to  the  promise  of  grace  and  eternal  Hfe,  cer- 
tain signs  and  rites,  which  the  church  calls  sacraments.  Circumcision  was 
given  to  Abraham.  By  Moses,  the  sacrifices  and  rites  of  the  church  Avere 
greatly  increased.  These  continued  to  the  coming  of  Christ,  who  instituted 
baptism  and  the  holy  supper. 

2.  Sacraments  are,  therefore,  the  signs  of  the  everlasting  covenant 
between  God  and  the  faithful ;  that  is,  they  are  rites  which  God  has  insti- 
tuted, and  which  he  commands  to  be  observed  in  the  church,  being  added 
to  the  promise  of  grace,  in  order  that  he  may  thus,  as  it  were  by  visible 
and  certain  signs,  declare  and  testify  that  he  communicates  Christ  and  all 
his  benefits  to  those  who  use  these  symbols  by  a  true  faith,  according  to 
the  promise  of  the  gospel,  and  that  he  may  also  in  this  way  confirm  their 
faith  in  the  divine  promise :  whilst  the  faithful,  on  the  other  hand,  by  par- 
taking of  these  signs  publicly  profess  their  faith  and  gratitude  to  God, 
and  bind  themselves  to  his  promise,  preserve  and  spread  abroad  the  knowl- 
edge of  Christ's  benefits,  be  distinguished  from  sectarists,  and  excite  and 
provoke  one  another  to  love  under  one  head,  even  Christ. 

3.  Bites  not  commanded  by  God,  or  which  have  not  been  instituted  for 
this  end,  that  they  may  be  signs  of  the  promise  of  grace,  are  not  signs  of 
the  church ;  for  a  sign  can  confirm  nothing  except  by  the  consent  and 
promise  of  him  from  whom  the  thing  promised  and  signified  is  expected. 
Hence,  no  creature  can  institute  signs  of  the  divine  will. 

4.  There  are  two  things  to  be  considered  in  all  sacraments :  the  signs 
which  are  visible,  earthly  and  corporal ;  these  are  the  rites  and  ceremonies 
—  the  things  which  are  visible  and  corporal  which  God  exhibits  to  us  by 
the  minister,  and  which  we  received  corporally ;  that  is,  by  the  members 
and  senses  of  our  body.  Then  we  have  the  things  signified,  which  are 
invisible,  heavenly  and  spiritual,  which  include  Christ  himself  and  all  his 
benefits,  which  are  communicated  unto  us  of  God  by  faith  spiritually  ;  that 
is,  by  the  virtue  and  power  of  the  Holy  Spirit. 

5.  The  change  of  the  signs  is  not  physical,  or  natural,  but  merely 
relative ;  it  has  no  respect  to  their  nature  or  substance  which  remains  the 
same,  but  only  to  their  use. 


r 


THE  SACRAMENTS  IN  GENERAL.  355 

6.  The  union  between  the  signs  and  the  things  signified  is  in  like  manner 
not  natiu-al  or  local ;  but  relative,  by  the  appointment  of  God,  by  which 
things  invisible  and  spiritual  are  represented  by  those  that  are  visible  and 
corporal,  as  by  visible  words,  and  are  exliibited  and  received  in  connection 
with  the  signs  in  their  lawful  use. 

7.  The  names  and  properties  of  the  things  signified  are  attributed  to  the 
signs  ;  and,  on  the  other  hand,  the  names  of  the  signs  are  attributed  to 
the  things  signified,  on  account  of  their  analogy,  or  on  account  of  the  sig- 
nification of  the  things  through  the  signs,  and  on  account  of  the  joint 
exliibition  and  reception  of  the  things  with  the  signs  in  their  lawful  use. 

8.  The  lawful  use  of  the  sacraments  consists  in  this,  that  the  faithful 
observe  those  rites  which  God  has  prescribed  to  those  ends  for  which  the 
sacraments  were  instituted  of  God.  The  institution  consists  of  rites,  per- 
sons and  ends,  which  being  violated,  it  is  abused. 

9.  The  things  signified,  are  ahvays  received  in  connection  with  the  signs 
in  the  lawful  use  of  the  sacraments.  The  signs  are,  therefore,  not  by  any 
means  empty  or  insignificant,  notwithstanding  the  things  are  received  in 
one  way,  and  the  signs  in  another. 

10.  Without  that  use  of  the  sacraments  which  God  has  appointed,  nei- 
ther the  ceremonies  have  the  nature  of  a  sacrament,  nor  are  the  benefits 
of  God  signified  by  them,  received  with  the  signs. 

11.  The  godly  receive  the  signs  to  salvation ;  the  ungodly  to  condemna- 
tion. It  is,  however,  only  the  things  signified,  which  the  godly  can  receive 
to  salvation. 

12.  Yet  in  the  elect,  after  they  are  converted,  the  fruit  of  the  sacrament 
unw^orthily  received  is  at  length  obtained.  And  in  them,  also,  the  unwor- 
thiness  w^iich  concurs  on  account  of  their  faults  and  infirmities,  even  if 
they  are  sometimes  chastened  of  God  for  the  same,  is  so  pardoned  unto 
them,  that  this  unworthiness  does  not  endanger  their  salvation. 

13.  Some  sacraments  are  to  be  received  but  once ;  others  frequently. 
Some  are  to  be  given  to  adults  only ;  others  to  infants  also,  even  as 
they  were  instituted  by  God,  either  in  once  making  the  covenant  with  all 
the  elect,  and  those  who  were  to  be  received  into  the  church,  as  circumcision 
and  baptism,  or,  after  many  falls  and  conflicts,  for  the  renewing  of  his 
covenant,  for  cherishing  and  promoting  the  unity  of  the  church ;  as  the 
ark,  the  passover,  and  other  sacrifices ;  and  also  the  Lord's  Supper. 

14.  Those  things  which  are  included  in  the  definition,  belong  in  common 
to  the  sacraments  of  the  old  and  new  covenant,  with  these  differences : 
that  the  old  exhibited  Christ,  who  was  to  come,  with  his  benefits ;  whilst 
the  new  exhibit  him  as  already  come.  The  rites  of  the  old  were  different 
and  more  in  number,  as  circumcision,  sacrifices,  oblations,  the  passover,  the 
sabbath  and  worshipping  at  the  ark.  Christians  have  only  two  sacraments, 
Baptism  and  the  Lord's  Supper.  The  old  were  more  obscure ;  the  new 
are  clearer,  and  more  apparent.  The  old  belonged  properly  to  the  posterity 
of  Abraham  and  their  servants ;  the  new  are  binding  upon  the  whole 
church,  gathered  from  the  Jews  and  Gentiles. 

15.  The  sacraments  and  the  preaching  of  the  gospel  agree  in  this,  that 
they  are  the  work  of  God,  which  he  exercises  towards  the  church  by  his 
ministers,  who  teach,  promise  and  offer  unto  us  the  same  communion  of 
Christ  and  all  his  benefits.  They  also  agree  in  this,  that  they  are  the 
external  means  by  which  the  Holy  Ghost  influences  the  heart  to  believe, 


356  OF  HOLY  BAPTISM. 

and  so  by  means  of  faith  makes  us  partakers  of  Christ  and  his  benefits. 
Yet,  notwithstanding  all  this,  the  Holj  Ghost  is  not  here  limited  or  restric- 
ted in  his  operations  ;  nor  do  the  sacraments  profit,  but  rather  injure  those 
who  do  not  apply  to  themselves  by  faith  what  the  word  and  sacraments 
signify. 

16.  The  sacraments  difier  from  the  word  in  this,  that  they  signify  by 
actions  and  gestures  what  the  word  does  by  language.  Faith  is  begun  and 
confirmed  by  the  word ;  by  the  sacraments  it  is  only  confirmed,  as  in  the 
supper.  The  word  teaches  and  confirms  without  the  sacraments,  but  the 
sacraments  not  without  the  word.  Adults  are  not  saved  without  a  knowl- 
edge of  the  word ;  but  men  may  be  regenerated  and  saved  without  the 
use  of  the  sacraments,  if  this  omission  be  not  accompanied  with  any  con- 
tempt. The  word  is  preached  to  unbelievers  and  wicked  men  ;  the  church 
should  admit  none  to  the  sacraments,  but  such  as  God  will  have  us  to  re- 
gard as  members  of  his  kingdom. 

17.  The  sacraments  have  this  in  common  with  sacrifices,  that  they  are 
works  which  God  has  commanded  to  be  performed  in  faith.  They  difier 
in  this,  that  God  signifies  and  declares  to  us  by  a  sacrament  the  benefits 
which  he  confers  upon  us  ;  whilst  we  ofier  and  show  our  obedience  to  God 
by  a  sacrifice. 

18.  The  same  ceremony  may,  therefore,  be  considered  as  a  sacrament 
and  sacrifice,  as  when  God  in  gi\^ng  us  visible  symbols  declares  his  benefits 
to  us,  whilst  we  in  receiving  them  testify  our  duty  to  him.  Yet  this  dec- 
laration of  our  faith  and  gratitude,  depends  upon  the  declaration  of  God's 
benefits  to  us,  as  arising  out  of  the  chief  and  proper  end  and  use  of  the 
sacraments,  and  is  by  this  excited  in  the  minds  of  the  faithful. 


TWENTY-SIXTH  LORD'S  DAY 

OF  BAPTISM. 

Question  69.  How  art  thou  admonished  and  assured,  by  holy  baptism, 
that  the  one  sacrifice  of  Christ  upon  the  cross  is  of  real  advantage  to  thee  ? 

Answer.  Thus,  that  Christ  appointed  this  external  washing  with  water,  adding 
thereunto  this  promise,  that  I  am  as  certainly  washed  by  his  blood  and  Spirit  from 
all  the  pollution  of  my  soul,  that  is,  from  all  my  sins,  as  I  am  washed  externally  with 
water,  by  which  the  filthiness  of  the  body  is  commonly  washed  away. 

EXP  OSITION. 

Concerning  baptism  we  must  enquire  particularly : 

I.  What  it  is  : 

n.  What  its  design  is : 

III.  What  the  ivords  of  the  institution  of  baptism  signify : 

IV.  In  ivhat  the  lauful  use  of  ba2:>tisr.t  consists  : 

V.  The  forms  of  speech  ivhich  are  used  in  regard  to  it : 

YI.  The  p-oper  subjects  of  baptism : 

VII.  What  baptism  has  taken  the  place  of: 

Vni.  In  what  baptism  and  circumcision  agree  and  differ. 


OF   HOLY   BAPTISM.  357 

The  first  two  propositions  belong  properly  to  the  G9th  and  70th  Questions 
of  the  Catechism  and  will  be  considered  in  the  exposition  of  these  ques- 
tions ;  the  third  and  fourth  belong  to  the  71st ;  the  fifth  to  71st  and  72nd; 
the  sixth  to  the  73rd ;  the  seventh  and  eighth  will  be  explained  when  we 
come  to  treat  the  subject  of  circumcision  which  immediately  follows. 

I.    What  Baptism  is. 

The  word  baptism  comes  from  the  Greek  (3arrri^-ui^  which  is  derived  from 
/^a-TTTO,  which  means  to  plunge,  to  dip,  to  wash,  or  to  sprinkle.  In  the 
eastern  church  they  were  ordinarily  immersed.  Those,  however,  who  lived 
in  the  colder  regions  of  the  north  were  commonly  sprinkled  with  water. 
But  this  is  a  matter  of  no  importance,  as  washing  may  be  performed  either 
by  dipping  or  sprinkling.     Baptism  now  is  a  washing. 

The  Catechism  defines  baptism  to  be  an  external  tvasliing  with  water 
instituted  hy  Christy  to  ivhich  this  promise  is  added,  that  when  ive  are  hap- 
tizedytve  are  as  certainly  washed  by  his  blood  and  Spdritfrom  all  the  pol 
lution  of  our  souls,  that  is  from  all  our  sins,  as  we  are  washed  externally 
with  water,  by  ivhich  the  filthiness  of  the  body  is  commonly  ivashed  away. 
It  may  also  be  thus  defined :  Baptism  is  a  sacred  rite  instituted  by  Christ 
in  the  New  Testament,  by  which  we  are  washed  with  water  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  to  signify  that  God 
receives  us  into  his  favor,  on  account  of  the  blood  which  his  Son  shed  for 
us,  and  that  we  are  regenerated  by  his  Spirit ;  and  that  we,  on  the  other 
hand,  bind  ourselves  to  exercise  faith  in  God,  and  to  perform  new  obedi- 
ence to  him.  Or,  it  is  a  sacrament  of  the  New  Testament  instituted  by 
Christ,  which  seals  unto  the  faithful,  who  are  baptized  in  the  name  of  the 
Father,  Son,  and  Holy  Ghost,  the  remission  of  all  their  sins,  the  gift  of  the 
Holy  Ghost,  and  the  ingrafting  of  them  into  the  body  and  church  of  Christ ; 
whilst  they,  on  the  other  hand,  profess  that  they  receive  these  blessings, 
and  that  they  ought,  and  will  henceforth  live  unto  him.  Or  more  briefly  : 
It  is  a  washing  with  water  appointed  by  the  Son  of  God,  during  which 
these  words  are  repeated :  /  baptize  thee  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost,  to  declare  that  he  who  is  thus  washed, 
whether  by  dipping  or  sprinkling ;  is  reconciled  to  God  by  faith,  and  is 
sanctified  by  the  Holy  Spirit  unto  eternal  life.  We  are  said  to  be  received 
into  divine  favor  on  account  of  the  blood  of  Christ  shed  for  us  in  his  death 
upon  the  cross,  which  is  the  same  as  to  say  that  we  are  reconciled  on 
account  of  the  entire  humiliation  of  Christ  appHed  unto  us  by  faith.  The 
Avords  of  the  institution  of  baptism  confirm  this  definition  :  "Go  and  teach 
all  nations  baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost;"  (Matt.  28  :  19)  that  is,  testifying  by  the  sign  of  bap- 
tism, that  they  are  received  into  favor  by  the  Father  on  account  of  the  Son, 
and  are  sanctified  by  his  Spirit.  "John  did  baptize  in  the  wilderness,  and 
preach  the  baptism  of  repentance  for  the  remission  of  sins."  "  He  that 
beheveth  and  is  baptized  shall  be  saved."     (Mark  1:4;  16  :  16.) 

Baptism,  therefore,  includes  these  three  things  :  1.  The  sign,  which  is 
water,  and  the  ceremony  which  is  connected  with  it.  2.  The  things  which 
are  signified  thereby,  which  include  the  sprinkling  of  the  blood  of  Christ, 
the  mortification  of  the  old  man,  and  the  quickening  of  the  new  man.  3. 
The  command  and  promise  of  Christ,  from  which  the  sign  obtains  its  author- 
ity and  power  to  confirm. 


358  OF  HOLY   BAPTISM. 

Obj.  1.  Baptism  is  called  an  external  washing  with  water.  Therefore 
it  is  nothing  more  than  a  mere  sign.  Ans.  This  objection  separates  things 
which  ought  not  to  be  disjoined  ;  for  when  we  saj  that  baptism  is  an  exter- 
nal sign,  we  connect  with  it  the  thing  signified.  Hence  we  do  not  add  the 
exclusive  particle  only.  Baptism  without  the  promise  would,  indeed,  be  a 
mere  naked  sign ;  and  to  unbehevers,  who  do  not  receive  the  promise  with 
faith,  it  is  only  an  external  washing  with  water,  as  in  the  case  of  Simon 
Magus ;  but  the  promise  and  the  thing  signified  are  joined  with  the  sign  in 
the  proper  use  of  the  sacraments. 

Obj.  2.  There  were  baptisms,  or  washings  under  the  Old  Testament. 
Therefore  baptism  is  not  a  sacrament  peculiar  to  the  New  Testament. 
Ans.  There  is  a  great  difference  between  the  various  washings  prescribed 
bj  the  law,  and  baptism  as  we  have  it.  1.  Those  washings  were  not  signs 
of  initiation  into  the  church  as  baptism  is.  2.  Those  washings  were  insti- 
tuted for  the  purpose  of  removing  ceremonial  uncleanness,  as  if  any  one  had 
polluted  liimself  bj  touching  a  dead  body,  or  any  unclean  thing,  his  cere- 
monial uncleanness  had  to  be  removed  by  a  ceremonial  wasliing :  baptism, 
on  the  other  hand,  has  been  instituted  for  the  purpose  of  washing  away 
moral  uncleanness,  or  sin.  It  is  for  this  reason  that  the  Scriptures  declare 
baptism  to  be  the  washing  away  of  sin.  3.  Those  washings  signified  a 
cleansing  by  and  for  the  sake  of  Christ  who  was  to  come :  baptism  seals 
the  same  by  and  for  the  sake  of  Christ  already  come  in  the  flesh.  4. 
Those  washings  were  binding  upon  the  Jews  alone  ;  baptism  is  binding  upon 
all  nations,  or  the  whole  church.  Lastly,  those  washings  were  abolished 
by  Christ,  because  ceremonial  impurities,  together  with  the  ceremonial  law 
itself,  ceased  when  Christ  came  into  the  world :  baptism,  on  the  other  hand, 
will  continue  to  the  end  of  time  ;  for  it  is  said,  ''  Baptize  all  nations ;  and 
lo,  I  am  with  you  alway,  even  unto  the  end  of  the  world."  Those,  there- 
fore, who  urge  this  objection  are  deceived  by  the  ambiguity  of  the  word 
washings^  which  has  nothing  in  common  with  baptism,  properly  so  called, 
except  the  name. 

n.    What  are  the  ends  of  Baptism  ? 

The  chief  end  of  baptism  is,  the  confirmation  of  our  faith,  or  a  solemn 
declaration  by  which  Christ  testifies  that  he  washes  us  with  his  blood  and 
Spirit,  and  confers  upon  us  remission  of  sins,  and  the  Holy  Ghost,  who  regen- 
erates and  sanctifies  us  unto  eternal  life.  Or  it  is  a  sealing  of  the  promise 
of  grace,  that  is,  of  our  justification  and  regeneration,  and  a  declaration  of 
the  will  of  God,  to  this  efiect,  that  he  here  grants  these  gifts  to  those  who 
are  baptized,  and  that  he  will  for  ever  grant  them.  For  he  himself  bapti- 
zes us  by  the  hand  of  the  minister,  and  declares  to  us  this  his  will. 

That  baptism  is  a  declaration  and  confirmation  of  the  will  of  God  concern- 
ing our  salvation  which  he  promises  to  efiect,  and  grant  is  evident :  1. 
From  the  formula  of  baptism,  according  to  which  we  are  baptized  in  the 
name  of  the  Father,  Son  and  Holy  Ghost.  By  this  act  we  are  given  over 
to  God  the  Father,  Son,  and  Holy  Ghost,  and  declared  to  be  his  property. 
2.  From  the  promise  annexed  to  the  rite  of  baptism  :  "  He  that  belie veth 
and  is  baptized  shall  be  saved."  (Mark  16:  16.)  God  declares,  therefore, 
by  this  rite  that  he  will  save  those  that  believe  and  are  baptized.  3.  From 
other  passages  of  Scripture  in  which  baptism  is  spoken  of  as  a  saving 


i 


OF  HOLY   BAPTISM..  359 

ordinance.  "  Arise  and  be  baptized,  and  wasli  awaj  thy  sins,  calling  on  the 
name  of  the  Lord."  "  Know  ye  not,  that  so  many  of  us  as  'were  baptized 
into  Jesus  Christ,  were  baptized  into  his  death.  Therefore  we  are  buried 
with  him  in  baptism,"  &c.  "  In  whom  also  ye  are  circumcised  with  the 
circumcision  made  without  hands  in  putting  off  the  body  of  the  sins  of  the 
flesh,  by  the  circumcision  of  Christ,"  &c.  "According  to  his  mercy  he 
saved  us,  by  tlie  wasliing  of  regeneration  and  renewing  of  the  Holy  Ghost." 
(Acts  '1-1 :  1(3.  Rom.  6  :   3.  Col.  2  :  11.  Titus  3  :  5.) 

From  tliis  it  is  evident  why  baptism  is  not  repeated ;  because  it  is  the 
sign  of  our  reception  into  the  favor  and  covenant  of  God,  wliich  remains  for 
ever  sure  and  valid  in  the  case  of  those  who  repent.  He,  therefore,  that 
has  lost  a  sense  of  God's  favor  by  falhng  into  sin,  does  not  need  another 
application  of  baptism,  but  repentance  for  his  sins.  The  same  thing  is  also 
evident  from  the  fact,  that  regeneration  does  not  take  place  more  than  once 
in  the  same  individual.  We  are  born  but  once,  and  renewed  but  once  :  for 
he  who  is  once  truly  ingrafted  into  Christ,  is  never  wholly  cast  away  :  for 
"  him  that  cometh  to  me,"  said  Christ,  "I  will  in  no  wise  cast  out."  (John 
6:  37.)  Hence  it  is  sufficient  that  baptism  which  is  the  washing  of  regen- 
eration, should  be  received  but  once,  especially  since  regeneration  and  sal- 
vation do  not  absolutely  depend  upon  baptism ;  otherwise  it  would  be 
necessary  for  us  to  be  rebaptized  as  often  as  we  might  sin.  To  these  rea- 
sons we  may  yet  add,  that  baptism  has  taken  the  place  of  circumcision, 
which  was  never  performed  more  than  once  upon  the  same  individual. 

From  what  has  been  said  it  is  also  evident  that  the  baptism  of  John  was 
the  same  in  substance  with  christian  baptism.  John  preached  the  baptism 
of  repentance  for  the  remission  of  sins,  that  those  who  heard  him  might  be- 
lieve on  Jesus  Christ,  who  was  to  come  after  him.  This  now  is  the  charac- 
ter of  the  baptism  which  we  have,  with  this  difference,  that  we  are  baptized 
in  the  name  of  Christ  as  already  come,  and  not  about  to  come.  Hence  the 
baptism  of  John,  and  of  the  apostles,  and  that  which  we  administer  is  the 
same  as  to  substance,  differing  only  as  to  the  circumstance  of  signification. 
John  baptized  in  the  name  of  Christ  who  was  to  suffer  and  rise  again :  the 
apostles  baptized,  and  we  are  now  baptized  in  the  name  of  Christ,  who  has 
already  suffered  and  risen  again  :  otherwise  our  baptism  would  not  be  the 
same  as  the  baptism  of  Christ,  who  was  baptized  of  John. 

Obj.  John  said,  "  I  baptize  with  water."  Therefore  it  was  a  baptism 
of  water  only.  Ans.  John  uses  this  language  for  the  purpose  of  distinguish- 
ing his  own  ministry  from  the  efficacy  of  Christ  in  baptism :  for  if  this  were 
not  so  it  would  follow  that  Christ  was  baptized  merely  with  water ;  and  that 
we  are  baptized  in  the  same  manner,  or  else  we  have  not  the  same  baptism 
which  Christ  had. 

2.  Another  end  of  baptism  is  the  declaration  of  our  duty  to  God,  and  the 
binding  of  ourselves  and  the  Church  to  gratitude,  or  to  faith  and  repentance. 
To  faith,  that  we  may  acknowledge  for  the  true  God,  no  one  but  this  God, 
who  is  the  Father  of  our  Lord  Jesus  Christ ;  and  the  Son,  and  the  Holy 
Ghost,  and  that  we  may  worship  him  alone,  and  receive  with  faith  the  ben- 
efits which  he  offers.  To  repentance,  that  being  continually  admonished 
by  this  rite,  that  we  are  washed  by  the  blood  of  Christ,  and  renewed  by 
his  Spirit,  we  may  walk  in  newness  of  life,  and  thus  shew  our  thankfulness 
to  God  for  his  benefits,  according  to  what  is  said:  "John  preached  the 
baptism  of  repentance."     "  Such  were  some  of  you ;  but  ye  are  washed," 


360  OF  nOLY   BAPTISM. 

&c.  "  IIow  shall  we  ^vho  are  dead  to  sin  live  any  longer  therein.  Know 
ye  not  that  so  many  of  us  as  were  baptized  into  Jesus  Christ,  were  baptized 
into  his  death.''  Therefore  we  are  buried  with  him  by  baptism  into  death, 
that  like  us  Christ  was  raised  up  from  the  dead,  by  the  glory  of  the  Father, 
even  so  we  also  should  walk  in  newness  of  hfe.  (Mark  1:4.  1.  Cor.  6  ; 
11.  Rom.  6  :  2,  3,  4.)  To  be  baptized  into  Chrisfs  death, is  to  be  made 
the  partakers  of  all  the  benefits  of  his  death,  just  as  if  we  ourselves  had 
died ;  and  also  to  die  unto  sin,  or  to  mortify  the  lust  of  the  flesh  by  virtue 
of  his  death,  and  with  him,  be  raised  to  a  new  life :  for  God  promises,  and 
binds  us  to  this  mortification  of  the  old  man  in  our  baptism. 

3.  Baptism  was  appointed  to  be  the  sign  of  our  entrance  and  reception 
into  the  church ;  because  God  will  have  all  those  who  are  members  of  his 
church  to  be  admitted  in  this  way,  so  that  those  who  are  not  baptized,  when 
they  enjoy  sufficient  opportunities,  are  excluded  from  the  church. 

It  is  proper  to  make  mention  here  of  those  passages  of  Scripture  which 
affirm  that  all  those  who  became  clu-istians,  as  the  Ethiopian  Eunuch,  Cor- 
nelius the  centurian,  the  PhiUppian  Jailor,  Lydia,  Paul,  kc,  were  imme- 
diately after  their  conversion,  baptized.  It  is  for  this  reason  also  that  the 
Lord's  Supper  is  given  only  to  such  as  are  baptized :  for  they  alone  have 
been  received  into  the  church.  The  words  of  the  institution  of  baptism  are 
also  here  in  place  :  "  Go,  and  teach  all  nations,  baptizing  them,"  &c.  The 
word  which  is  here  translated  teach,  means,  according  to  its  proper  signifi- 
cation, make  disciples,  so  that  it  may  more  properly  be  translated,  go  and 
make  disciples,  baptizing  them,  &c.  It  is  thus  rendered  by  John,  in  the 
fourth  chapter  and  first  verse  of  his  gospel:  "  The  Pharisees  had  heard, 
that  Jesus  made,  and  baptized  more  disciples,"  kc.  The  same  thing  is 
also  established  by  the  substitution  of  baptism  in  the  place  of  circumcision, 
which  was  the  sacrament  of  reception  into  the  Jewish  Church. 

4.  Baptism  serves  as  a  mark  by  which  the  true  church  may  be  discerned 
from  all  the  various  Sects  which  exist  in  the  world.  This  end  naturally 
grows  out  of  the  former;  for  those  who  are  received  into  the  church  by  a  pubhc 
sacrament,  are  by  this,  as  by  a  badge,  distinguished  from  the  rest  of  man- 
kind. "  Go,  and  teach  all  nations,  baptizing  them,"  &c.,  as  if  he  would 
say:  "  Gather  me  a  church  by  my  word,  and  those  whom  ye  shall  make 
my  disciples,  who  believe  with  their  whole  hearts,  baptize  all  of  them,  and 
them  alone,  and  separate  them  for  me  from  the  rest  of  mankind." 

5.  Baptism  was  instituted  to  signify  our  taking  of  the  cross,  and  to 
afford  comfort  concerning  the  preservation  and  dehverance  of  the  church 
from  all  her  afflictions.  Those  who  are  baptized  are  plunged,  as  it  were, 
in  affliction  ;  but  with  the  full  assurance  of  dehverance.  It  is  for  this 
reason  that  Christ  speaks  of  afflictions  under  the  name  of  baptism,  saying, 
*•  Are  ye  able  to  be  baptized  with  the  baptism  that  I  am  baptized  with  ?  " 
(Matt.  20  :  22.)  The  ceremony  connected  with  baptism  intimates  de- 
liverance from  our  varied  afflictions.  AVe  are  immersed,  but  not  drowned, 
or  suffocated.  It  is  in  respect  to  this  end  that  baptism  is  compared  to  the 
flood ;  for  as  in  the  flood,  Noah  and  his  family  who  were  shut  up  in  the 
ai*k  were  saved,  yet  not  without  much  anxiety  and  peril,  whilst  the  rest  of 
mankind  who  were  without  the  ark  perished  ;  so,  those  who  are  in  the 
church,  and  who  cleave  to  Christ,  will  most  certainly  be  delivered  at  the 
proper  time,  although  they  may  be  pressed  with  afflictions  and  dangers  from 
every  side  ;  whilst  those  who  are  out  of  the  church  will  be  overwhelmed 


OF   HOLY    BAPTISM.  361 

with  the  dchigc  of  sin  and  destruction.  We  may  here  appropriately  refer 
to  the  passage  of  Paul,  -where  he  compares  the  passage  of  the  Israelites 
through  the  Red  Sea  to  baptism  :  "  All  were  baptized  unto  Closes  in 
the  cloud  and  in  the  sea."     (1  Cor.  10  :  2.) 

6.  Another  end  to  be  effected  by  baptism  is  to  declare  the  unity  of  the 
church,  and  to  establish  that  article  of  the  Creed :  /  believe  in  the  holy 
catholic  Church,  the  communion  of  the  saints.  "  For  by  one  Sj)irit  are  we 
all  baptized  into  one  body."  "  There  is  one  Lord,  one  faith,  one  baptism." 
(1  Cor.  12 ;  13.  Eph.  4 :  5.)  This  end  may  be  embraced  under  the 
fourth  ;  because  baptism  in  separating  and  distinguishing  the  members  of 
the  church  from  the  rest  of  mankind,  connects  and  unites  them  with  the 
church,  and  with  one  another. 

7.  Baptism  contributes  to  the  preservation  and  spread  of  the  doctrine 
which  promises  free  salvation  for  the  sake  of  Christ's  death.  It  famishes 
a  suitable  occasion  for  those  who  are  baptized  to  learn  who  is  the  author, 
and  what  the  signification  and  use  of  this  sacrament. 


Question  70.  What  is  it  to  be  washed  with  the  blood  and  Spirit  of 
Christ  ? 

Answer.  It  is  to  receive  of  God  the  remission  of  sins,  freely,  for  the  sake  of 
Christ's  blood,  which  he  shed  for  us  by  his  sacrifice  upon  the  cross  ;  and  also,  to  be 
renewed  by  the  Holy  Ghost,  and  sanctified  to  be  members  of  Christ,  that  so  we  may 
more  and  more  die  unto  sin,  and  lead  holy  and  unblamable  lives. 

EXPOSITION. 

Tliere  is  in  baptism  a  double  washing :  an  external  w^ashing  with  water, 
and  an  internal  washing  with  the  blood  and  Spirit  of  Christ.  The  internal 
is  signified  and  sealed  by  that  which  is  external,  and  is  always  joined  with 
it  in  the  proper  use  of  baptism.  This  internal  washing  is  again  two-fold, 
being  a  washing  with  the  blood  and  Spirit  of  Christ.  Both  are  specified 
in  the  answer  of  the  Catechism,  and  may  take  place  at  the  same  time. 
To  be  washed  with  the  Mood  of  Chnst,  is  to  receive  the  pardon  of  sin,  or 
to  be  justified  on  account  of  his  shed-blood.  To  be  washed  icith  the  Spiiit 
of  Christ,  is  to  be  regenerated  by  the  Holy  Spirit,  which  consists  in  a 
change  of  evil  inclinations  into  those  which  are  good,  which  the  Holy 
Ghost  works  in  the  will  and  heart,  so  as  to  produce  in  us  hatred  to  sin, 
and  a  desire  to  live  according  to  the  will  of  Godn 

That  this  double  washing  from  sin  is  signified  by  the  sacrament  of  bap- 
tism, is  evident  from  these  declarations  of  Scripture  :  "  John  preached  the 
baptism  of  repentance  for  the  remission  of  sins."  "  But  ye  are  washed, 
but  ye  are  sanctified,  but  ye  are  justified  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God."  The  same  thing  is  also  taught  when  the 
Scriptures  declare  that  we  through  baptism  "  are  dead,  and  buried  with 
Christ,"  "  that  we  have  put  off  the  body  of  the  sins  of  the  flesh,"  "  that 
we  have  put  on  Christ,"  &c.  Baptism  is,  therefore,  the  sign  of  both 
these  forms  of  washing,  or  benefits  of  Christ,  which  include  the  forgiveness 
of  sin,  and  the  renewmg  of  our  natui-e ;  and  that  not  only  because  it  has 


362  OF  HOLY   BAPTISM. 

some  resemblance  to  both,  but  also  because  these  two  benefits  are  insepa- 
rably connected,  so  that  neither  one  can  be  without  the  other.  If  Christ 
do  not  wash  us  we  have  no  part  in  him,  and  he  who  has  not  the  Spirit  of 
Christ  is  none  of  his.  These  benefits,  however,  differ  from  each  other. 
Justification,  vz-hich  is  by  the  blood  of  Christ,  is  complete  and  perfect  in 
this  life  by  imputation,  for  "  there  is  no  condemnation  to  them  which  are 
in  Christ  Jesus."  (Rom.  8:1.)  Regeneration,  on  the  other  hand,  which 
is  effected  by  the  Spirit  of  Christ,  and  which  consists  in  a  change  of  our 
evil  nature  to  that  which  is  good,  is  not  perfected,  but  only  begun  in  this 
life ;  yet  in  such  a  manner  that  this  beginning  does  really  take  place  in  all 
the  godly,  and  is  experienced  by  them  as  long  as  they  are  in  this  hfe, 
because  they  truly  and  heartily  desire  to  obey  God  in  all  things,  and  are 
greatly  grieved  on  account  of  their  defects,  and  remaining  corruption. 


Question  71.  \Yhere  has  Christ  promised  us  that  he  will  as  certainly 
wash  us  by  his  blood  and  Spirit,  as  we  are  washed  with  the  water  of 
baptism  ? 

Answer.  In  the  institution  of  baptism,  which  is  thus  expressed,  "  Go  ye,  there- 
fore, and  teach  all  nations,  baptizing  them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost;"  "  he  that  believeth  and  is  baptized,  shall  be  saved; 
but  he  that  beheveth  not  shall  be  damned."  This  promise  is  also  repeated,  where 
the  scripture  calls  baptism  "  the  washing  of  regeneration,  and  the  washing  away  of 
sins." 

EXPOSITION. 

The  words  employed  by  Christ  in  the  institution  of  baptism,  which  are 
recorded  by  Matthew  and  Mark,  embody  the  proof  of  the  definition,  and 
principal  ends  of  baptism  which  we  have  already  explained,  "  Go  ye,  and 
teach  all  nations,  baptizing  them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost."  "  He  that  beheveth  and  is  baptized,  shall 
be  saved  ;  but  he  that  believeth  not  shall  be  damned."  (Math.  28 :  19. 
Mark  16 :  16.)     These  words  require  a  short  explanation. 

Go  ye^  and  teach  all  natio7is :  as  if  he  would  say,  do  not  confine  your 
instructions  to  the  posterity  of  Abraham,  or  to  particular  nations  ;  but  go 
and  teach  the  whole  world.  Christ  here  removes  the  wall  which  had 
hitherto  separated  the  Jews  from  all  other  nations,  and  makes  a  distinction 
between  the  sacraments  of  the  Old  and  the  New  Testament.  The  Old 
were  instituted  for  the  Jews  only,  but  Christ  here  declares  that  baptism 
was  not  for  the  Jews  only,  but  for  all  nations. 

Baptizing  them:  that  is,  all  those  who  come  unto  me  through  your 
teaching,  and  are  made  my  disciples.  The  children,  also,  of  such  as  come 
unto  Christ,  and  are  his  disciples,  are  included  amongst  the  number  of 
those  who  are  proper  subjects  of  baptism ;  for  these  are  also  disciples  of 
Christ,  being  born  in  the  church,  which  to  infants  is  the  same  as  a  pro- 
fession of  faith.  The  order  wliich  Christ  here  lays  down  must  be  observed. 
He  commands  that  they  should  first  be  taught,  and  afterwards  baptized, 
because  he  speaks  of  adults  who  might  be  converted  to  Christianity,  and 
declares  that  the  sacraments  should  not  be  alone,  but  joined  with  the  word. 
The  word  ought  to  precede,  and  the  sacraments  follow  in  the  case  of  adults. 


OF   HOLY    BAPTISM.  3G3 

Li  the  name  of  the  Father^  and  of  the  So7i,  and  of  the  Holy  Ghost: 
The  words  in  the  name  of^  signify,  1.  That  baptism  was  instituted  by  the 
command  and  autlionty  of  the  three  persons  of  tlie  Godhead  in  common, 
and  that  they  command  that  those  who  will  be  members  of  the  church 
should  be  thus  baptized.  WHien  the  minister  baptizes,  his  act  is  just  as 
valid  as  if  God  the  Father,  Son,  and  Holy  Ghost  performed  it.  From  this 
it  follows  in  like  manner,  that  these  three  persons  are  the  three  divine,  and 
consubstantial  subsistents  of  the  Godhead,  and  that  they  constitute  the 
one  true  God  in  whom  we  are  baptized.  2.  They  signify  that  these  three 
persons  confirm  unto  us  by  their  own  declaration,  that  they  receive  us  into 
their  fovor,  and  will  truly  grant  us  all  the  benefits  which  are  signified  by 
baptism,  if  we  believe.  And  this,  we  may  here  observe,  is  the  principal 
end  of  baptism.  3.  To  be  baptized  in  the  name  of  the  Father,  Son  and 
Holy  Ghost,  is  to  bind  the  person  baptized  to  the  knowledge,  faith,  wor- 
ship, trust  and  honor  of  this  true  God,  who  is  the  Father,  Son  and  Holy 
Ghost,  which  is  the  second  end  of  baptism,  which  Paul  thus  expresses : 
"Were  ye  baptised  in  the  name  of  Paul;"  (1  Cor.  1:  13;)  as  if  he 
would  say.  Ye  ought  to  bind  yourselves  to  him,  in  whose  name  ye  were 
baptized. 

He  that  believeth :  The  condition  of  faith  is  joined  to  the  promise  ;  for 
those  who  are  baptized  do  not  receive  that  which  is  promised  and  sealed  by 
baptism  unless  they  have  faith,  so  that  without  faith  the  promise  is  not  rat- 
ified, and  baptism  is  of  no  profit.  In  these  words  we  have  expressed  in  a 
concise  manner  the  proper  use  of  baptism,  in  which  the  sacraments  are 
always  ratified  to  those  who  receive  them  in  faith ;  whilst  the  sacraments 
are  no  sacraments,  and  profit  nothing  in  their  improper  use. 

The proj^er  use  of  baptism  consists  in  these  things:  1.  In  observing 
those  ceremonies  and  rites  which  are  of  divine  appointment ;  all  others  are 
to  be  rejected.  Hence  it  is  evident  that  the  various  corruptions  which  the 
Papists  have  connected  with  the  administration  of  this  sacrament,  such  as 
the  use  of  oil,  spittle,  exorcism,  tapers,  salt,  and  such  like  are  to  be  thrown 
away  as  idle  inventions.  And  as  to  the  argument  which  the  Papists  employ 
in  justifying  these  things  ;  that  they  belong  to  the  order,  and  significance 
of  baptism  ;  we  may  reply  that  the  Holy  Ghost  knew  full  well  what  was 
necessary  for  the  order  and  propriety  of  baptism  ;  and  as  he  has  not  insti- 
tuted them,  they  do  not  properly  belong  to  it.  And  as  to  their  signification 
it  is  sufficient  to  reply  that  it  does  not  belong  to  men  to  institute  signs  to 
express  the  will  of  God ;  which  may  be  said  in  regard  to  all  other  corrup- 
tions of  a  similar  nature. 

2.  The  right  use  of  baptism  consists  in  administering  it  to  those  for  whom 
it  was  instituted,  that  is  for  those  who  are  converted  and  members  of  the 
church,  and  when  they  receive  it  in  true  faith,  according  as  it  is  said  :  "  If 
thou  believest  with  all  thine  heart  thou  mayest  be  baptized."  (Acts  8  :  37.) 

3.  Baptism  is  properly  used  when  it  is  observed  with  the  design  for  which 
it  was  instituted,  and  not  for  the  healing  of  cattle  and  abuses  of  a  similar 
character. 

4.  When  it  is  administered  by  the  ministers  of  the  church  to  whom  Christ 
has  hmited  it,  and  whom  he  has  sent  to  teach  and  baptize,  and  not  by  wo- 
men and  others  whom  God  has  not  sent. 

And  is  baptized :  Christ  designs  to  confirm  us  by  tliis  sign.  Hence  he 
adds,  and  is  baptized,  that  we  may  know  by  this  external  washing  with 


364  OF  HOLY   BAPTISM. 

water,  as  well  as  by  our  faith,  that  we  are  of  the  number  of  those  who  shall 
be  saved. 

Shall  he  saved,  that  is,  he  that  is  baptized  may  know  that  he  enjoys  the 
benefits  which  are  signified  by  this  sacrament,  which  consist  in  justification, 
and  regeneration  if  he  beheve.  For  the  promise  is  not  ratified  without 
faith,  neither  is  baptism  of  any  profit  when  thus  received.  The  promise  of 
salvation  is  added  both  to  faith  and  baptism,  but  in  a  difierent  respect.  It 
is  added  to  faith,  as  the  necessary  means  by  which  we  receive  salvation ; 
and  to  baptism,  as  the  sign  which  seals  that  which  faith  receives. 

Me  that  believeth  not,  shall  he  damned  ;  that  is,  even  though  he  may  have 
been  baptized.  The  use  of  baptism  does  not  save  without  faith.  Not  to 
be  baptized  does  not  condemn,  if  there  be  no  contempt  of  this  sacrament ; 
for  not  the  want,  but  the  contempt  of  the  sacraments  condemns.  But  there 
can  never  be  any  contempt  of  the  sacraments  where  there  is  faith.  And 
hence  it  is  that  Christ  does  not  retain  both  members  of  the  first  proposition 
in  that  which  stands  in  opposition  to  the  promise ;  he  merely  says :  "  He 
that  believeth  not,  shall  be  damned."  Christ  makes  this  distinction,  because 
there  is  not  the  same  necessity  for  faith  and  baptism  to  salvation.  Faith 
is  absolutely  necessary  to  salvation,  so  that  no  one  can  be  saved  without  it : 
for  "  without  faith  it  is  impossible  to  please  God."  (Heb.  11 :  16.)  But 
the  sacraments  are  necessary  when  they  may  be  observed  according  to  di- 
vine appointment.  Contempt  of  the  sacraments  under  such  circumstances, 
is  inconsistent  with  faith.  This  is  the  reason  why  Christ  promises  salvation 
to  those  that  believe  and  are  baptized,  keeping  in  view  the  distinction  which 
is  here  made.  Yet  he  does  not  deny  salvation  to  those  who  are  deprived 
of  this  sacrament. 


TWENTY-SEVENTH  LORD'S  DAY. 

Question  72.  Is  then  the  external  baptism  with  water,  the  washing 
away  of  sin  itself? 

Answer.  Not  at  all,  for  the  blood  of  Jesus  Christ  only,  and  the  Holy  Ghost,  cleanse 
us  from  all  sin. 

EXPOSITION. 

The  same  di\'ision  which  we  made  when  speaking  of  the  sacraments  in 
general,  is  also  true  of  baptism,  that  there  are  some  forms  of  speech  which 
are  proper,  and  others  which  are  improper.  These  forms  of  speech  are 
called  sacramental.  It  is  a  proper  form  of  speech  when  those  who  receive 
the  sign  are  said  to  receive  the  thing  signified,  as  ''he  that  believeth,  and 
is  baptized,  shall  be  saved."  The  same  is  true  when  the  sign  is  said  to  sig- 
nify the  thing,  as  when  it  is  said,  "  baptism  is  ^he  sign  of  the  washing  away 
of  sin."  "  He  gave  unto  them  circumcision  to  be  a  sign  of  the  covenant." 
Improper  or  figurative  forms  of  speech  are  when  the  sign  is  said  to  be  the 
thing  itself,  as  '*  Baptism  is  the  washing  of  regeneration  ;"  and  when  the 
sacrament  is  said  to  confer  the  thing,  or  things  pertaining  to  that  which  is 


OF   UOLY    BAPTISM.  866 

signified,  as  when  baptism  is  said  to  save  us.  All  these  forms  of  speech 
maj  be  said  to  have  this  one  signification :  Baptism  is  a  certain  sign  of 
the  remission  of  sin,  and  of  everlasting  life  to  them  that  believe :  for  the 
figurative  speeches  which  are  used  in  reference  to  the  sacraments  are  to  be 
interpreted  in  the  same  manner  as  the  figurative  speeches  in  reference  to 
sacrifices.  Sacrifices  are  often  called  expiations  for  sin,  and  yet  the  apos- 
tle Paul  affirms  that  the  blood  of  bulls,  and  of  goats,  cannot  take  away  sin. 
So  when  ic  is  said,  "  Baptism  saves  us,"  is  "  the  washing  of  regeneration," 
and  "  the  washing  away  of  sin  ;"  it  is  the  same  thing  as  to  say,  Baptism 
is  the  sign  of  all  these  things. 


Question  73.  Why  then  doth  the  Holy  Ghost  call  baptism  "  the  wash- 
ing of  regeneration,"  and  "  the  washing  away  of  sins  ?" 

Answer.  God  speaks  thus  not  without  great  cause,  to  wit,  not  only  thereby  to 
teach  us,  that,  as  the  filth  of  the  body  is  purged  away  by  water,  so  our  sins  are  re- 
moved by  the  blood  and  Spirit  of  Jesus  Christ ;  but  especially  that,  by  this  divine 
pledge  and  sign,  he  may  assure  us  that  we  are  spiritually  cleansed  from  our  sins  as 
really  as  we  are  externally  washed  with  water. 

EXPOSITION. 

There  are  three  reasons  which  may  be  assigned  why  the  Scriptures  thus 
speak,  interchanging  the  names  of  the  signs,  and  the  things  signified.  The 
first  is  on  account  of  the  analogy  which  there  is  between  the  sign,  and  the 
thing  signified.  The  thing  signified  is  according  to  its  own  nature,  such  as 
the  sign  is  according  to  its  nature,  the  opposite  of  which  is  also  true  :  for 
as  water  which  is  the  sign,  washes  away  the  filthiness  of  the  body,  so  the 
blood  and  Spirit  of  Christ,  which  are  the  things  signified,  wash  away  the 
pollution  of  the  soul :  and  as  the  minister  applies  the  sign  outwardly,  so 
God  by  virtue  of  his  Spirit  applies  inwardly  the  thing  signified  to  all  those 
who  receive  the  sign  with  true  faith.  Secondly,  the  Holy  Ghost  thus  speaks 
for  the  confirmation  of  our  faith  through  the  use  of  the  signs  :  for  the  signs 
used  in  the  sacraments  testify  the  will  of  God  to  us  on  account  of  the  prom- 
ise annexed  thereto  :  "  He  that  believeth,  and  is  baptized,  shall  be  saved." 
But  why  does  the  Holy  Ghost  thus  speak  for  the  confirmation  of  our  faith  ? 
Because  in  the  proper  use  of  the  sacraments  the  exliibition  and  reception  of 
the  signs,  and  tilings  signified,  are  inseparably  connected.  And  hence  the 
Holy  Ghost  interchanges  the  terms,  attributing  what  belongs  to  the  thing 
signified  to  the  sign,  and  what  belongs  to  the  sign  to  the  thing,  to  teach  us 
what  he  gives,  and  to  assure  us  that  he  does  really  give  it.  The  third  reason, 
therefore,  why  such  language  is  employed  is  because  the  exhibition  of  the 
things  signified,  isinseperably  connected  with  the  signs  used  in  the  sacraments. 


Question  74.     Are  infants  also  to  be  baptized  ? 

Answer.  Yes,  for  since  they  as  well  as  the  adult  are  included  in  the  covenant 
and  church  of  God  :  and  since  redemption  from  sin  by  the  blood  of  Christ,  and  the 
Holy  Ghost,  the  author  of  faith,  is  promised  to  them  no  less  than  to  the  adult ;  they 


S66  OF  HOLT   BAPTISM. 

must,  therefore,  by  baptism,  as  a  sign  of  the  covenant,  be  also  admitted  into  the 
Christian  Church,  and  be  distinguished  from  the  children  of  infidels,  as  was  done  in 
the  old  covenant  or  testament  by  circumcision,  instead  of  which  baptism  was  insti- 
tuted in  the  new  covenant. 

EXPOSITION. 

For  a  proper  understanding  of  this  question  we  shall  consider,  first,  Who 
ought  to  receive,  and  Who  ought  to  desire  baptism  f  Those  who  are  not 
yet  disciples  of  Christ,  not  being  of  the  number  of  those  who  are  called, 
and  not  believing  the  doctrine  of  the  gospel,  nor  obeying  the  ministry,  are 
not  to  receive  baptism.  Nor  ought  those  who  feel  that  they  are  not  the 
disciples  of  Christ  to  desire  baptism.  And  the  reason  why  they  ought  neither 
to  receive,  nor  desire  baptism,  is,  because  Christ  says,  first,  teach  or  make 
all  nations  my  disciples,  and  then  baptize  them.  Hence  all,  and  only  those 
are  to  be  baptized  according  to  the  command  of  Christ,  who  are,  and  ought 
to  be  regarded  as  members  of  the  visible  church,  whether  they  be  adults 
professing  repentance  and  faith,  or  infants  born  in  the  church  ;  for  all  the 
children  of  those  that  believe  are  included  in  the  covenant,  and  church  of 
God,  unless  they  exclude  themselves.  They  are,  therefore,  also  disciples 
of  Chi-ist,  because  they  are  born  in  the  church,  or  school  of  Christ ;  and 
hence  the  Holy  Spirit  teaches  them  in  a  manner  adapted  to  their  capacity 
and  age. 

From  what  we  have  now  said,  we  may  easily  determine  whether  infants 
are  to  be  baptized.  If  they  are  disciples  of  Christ,  and  included  in  the 
church,  (which  we  may  fully  establish  by  the  covenant  itself,  and  many 
other  passages  of  Scripture)  they  are  fit  subjects  for  baptism.  The  Cate- 
chism adduces  four  reasons  why  infants,  as  well  as  adults,  are  to  be  baptized. 

First,  all  that  belong  to  the  covenant  and  church  of  God  are  to  be  bap- 
tized. But  the  children  of  christians,  as  well  as  adults,  belong  to  the  cov- 
enant and  church  of  God.  Therefore  they  are  to  be  baptized  as  well  as 
adults.  The  major  proposition  is  proven  from  the  command  of  Christ,  which 
requires  the  whole  church  to  be  baptized.  '^  Go,  and  teach  all  nations, 
baptizing  them,"  &c.  And  Paul  says:  "  By  one  Spirit  are  we  all  bap- 
tized into  one  body."  (1  Cor.  12 :  13.)  The  minor  proposition  is  clear 
from  the  covenant  itself  in  which  God  declares,  "  I  will  be  a  God  unto 
thee  and  thy  seed  after  thee :"  and  from  what  Christ  says :  "  Suffer  little 
children  to  come  unto  me  ;  for  of  such  is  the  kingdom  of  heaven."  (Gen. 
17  :  T.     Matt.  19  :  14.) 

Secondly,  those  are  not  to  be  excluded  from  baptism,  to  whom  the  ben- 
efit of  the  remission  of  sins,  and  of  regeneration  belongs.  But  this  benefit 
belongs  to  the  infants  of  the  church  ;  for  redemption  from  sin,  by  the  blood 
of  Christ  and  the  Holy  Ghost,  the  author  of  faith,  is  promised  to  them  no 
less  than  to  the  adult.  Therefore  they  ought  to  be  baptized.  The  major 
of  this  syllogism  is  proven  by  the  words  of  Peter :  "  Repent,  and  be  bap- 
tized every  one  of  you  in  the  name  of  Jesus  Christ ;  for  the  promise  is  unto 
you  and  your  children."  "  Can  any  man  forbid  water,  that  these  should  not 
be  baptized,  which  have  received  the  Holy  Ghost  as  well  as  we."  (Acts 
2:  38,35;  10:47.)  The  same  thing  is  established  by  this  argument : 
Those  unto  whom  the  things  signified  belong,  unto  them  the  sign  also  belongs, 
unless  there  be  some  condition  in  the  way  of  using  it  which  would  forbid  it, 
or  unless  there  be  some  circumstance  connected  with  the  institution  which 


OF   HOLY    BAPTISM.  367 

would  not  admit  of  the  observance  of  the  rite,  as  females  formerly  were 
debarred  from  circumcision  on  account  of  their  sex,  and  as  infants  at  thia 
day  are  excluded  from  the  Lord's  Supper  because  of  their  incajjacity  of 
shelving  the  Lord's  death,  and  proving  themselves.  The  minor  is  manifest 
from  the  language  of  the  covenant :  "  I  will  be  a  God  unto  thee,  and  thy 
seed  after  thee  :"  and  from  the  following  passages  of  Scripture  :  "  Suffer 
little  children  to  come  unto  me,  for  of  such  is  the  kingdom  of  heaven." 
"  The  promise  is  unto  you,  and  your  children."  "  Ye  are  the  children  of 
the  prophets,  and  of  the  covenant,  which  God  made  with  our  fathers." 
"  Your  children  are  holy."  "  For  if  the  root  be  holy,  so  are  the  branches." 
(Matt.  19  :  14.  Acts  2  :  39  ;  3  :  25.  1  Cor.  7  :  14.  Rom.  11 :  16.) 
So  John  the  Baptist  was  sanctified  from  his  mother's  womb.  He  who  will 
now-  diligently  examine  these  testimonies  from  the  word  of  God,  will  see 
that  it  is  not  only  lawful,  but  that  baptism  ought  to  be  administered  to 
infants  also ;  for  they  are  holy  ;  the  promise  is  unto  them  ;  the  kingdom  of 
heaven  is  theirs ;  and  God,  who  is  certainly  not  the  God  of  the  wicked, 
declares  that  he  will  also  be  their  God.  Neither  is  there  any  condition  in 
infants  which  would  forbid  the  use  of  baptism.  Who  then  can  forbid  wa- 
ter, or  exclude  them  from  baptism,  seeing  that  they  are  partakers  with  the 
whole  church  of  the  same  blessings  ? 

3.  A  sacrament,  which  God  has  instituted  to  be  a  solemn  rite  of  initia- 
tion into  the  church,  and  which  is  designed  to  distinguish  the  church  from 
all  the  various  sects,  ought  to  be  extended  to  all,  of  whatever  age  they  may 
be,  to  whom  the  covenant  and  reception  into  the  church  rightfully  belong. 
Baptism  now  is  such  a  sacrament.  Therefore  it  ought  to  be  administered 
to  all  ages,  and  as  a  necessary  consequence  to  infants  also ;  for  to  whom 
the  final  cause  belongs,  to  him  the  effect  is  properly  and  necessarily 
attributed. 

Fourthly,  under  the  Old  Testament  infants  were  circumcised  as  well  as 
adults.  Baptism  occupies  the  place  of  circumcision  in  the  New  Testament, 
and  has  the  same  use  that  circumcision  had  in  the  Old  Testament.  There- 
fore infants  are  to  be  baptized  as  well  as  adults.  The  first  proposition 
needs  no  proof.  The  second  is  proven  by  what  the  apostle  Paul  says : 
"  Ye  are  circumcised  with  the  circumcision  made  without  hands,  in  putting 
off  the  body  of  the  sins  of  the  flesh,  by  the  circumcision  of  Christ :  buiied 
with  him  in  baptism,  wherein  ye  are  also  risen  with  him."  (Col.  2 :  11, 
12.)  Baptism,  therefore,  is  our  circumcision,  or  the  sacrament  by  which 
the  same  things  are  confirmed  unto  us,  and  to  as  many  under  the  New  Tes- 
tament as  under  the  Old  by  circumcision. 

The  Anabaptists,  therefore,  in  denying  baptism  to  the  children  of  the 
church,  do  not  only  deprive  them  of  their  rights,  but  they  also  prevent  the 
grace  of  God  from  being  seen  in  its  richness,  since  God  wills  that  the  off- 
spring of  the  faithful  should  be  included  amongst  the  members  of  the 
church,  even  from  the  womb :  yea  they  manifestly  detract  from  the  grace 
of  the  New  Covenant,  and  narrow  down  that  of  the  old,  inasmuch  as  they 
refuse  to  extend  baptism  to  infants,  to  whom  circumcision  was  formerly 
extended  ;  they  weaken  the  comfort  of  the  church,  and  of  faithful  parents ; 
they  set  aside  the  solemn  obligation  by  which  God  will  have  the  offspring 
of  his  people  consecrated  to  him  from  their  very  infancy,  distinguished,  and 
separated  from  the  world  ;  they  weaken  in  parents  and  children  the  sense 
of  gratitude,  and  the  desire  which  they  should  have  to  perform  their 


368  OF   HOLY   BAPTISM. 

obligations  to  God ;  they  boldly  contradict  the  apostles  who  declare  that 
water  should  not  be  forbidden  those  to  whom  the  Holy  Ghost  is  given ;  they 
"wickedly  keep  back  from  Christ  infants  whom  he  has  commanded  to  be 
brought  to  him ;  and  lastly,  they  narrow  down  the  universal  command  of 
Christ  which  requires  that  all  should  be  baptized.  From  all  these  things 
it  is  clear  that  the  denial  of  infant  baptism  is  no  trifling  error,  but  a 
grievous  heresy,  in  direct  opposition  to  the  word  of  God,  and  the  comfort  of 
the  church.  Wherefore  this  and  similar  foUies  of  the  sect  of  the  Anabap- 
tists should  be  carefully  avoided,  since  they  have,  without  doubt,  been 
hatched  by  the  devil,  and  are  detestable  heresies  which  they  have  fabrica- 
ted from  various  errors  and  blasphemies. 

Obj.  1.  No  doctrine  is  to  be  received  which  the  Scriptures  do  not  teach 
expressly,  nor  by  example.  But  the  Scriptures  do  not  teach  the  doctrine 
of  infant  baptism  by  any  command  or  example.  Therefore,  it  is  not  to  be 
received  by  the  church.  Ans.  We  deny  the  minor  proposition  :  for  we 
have  the  express  command,  "  Baptize  all  nations,"  which  includes  the  chil- 
dren of  the  church.  There  are,  also,  instances  recorded  in  the  Scriptures 
where  whole  families  were  baptized  by  the  Apostles,  without  any  intimation 
that  the  infant  members  of  these  families  were  excluded.  "  Lydia  was 
baptized  and  her  household.'*  The  Phihppian  jailor  "  was  baptized  and 
all  his."  "  I  baptized  also  the  household  of  Stephanus."  (Acts  16  :  15, 
33.  1  Cor.  1 :  16.)  To  this  answer  the  following  objections  are  brought 
forward : 

Obj.  1.  But  Christ  does  not  expressly  command  that  infants  should  be 
baptized.  Ans.  Neither  does  he  expressly  say  that  adults,  men,  women, 
citizens,  husbandmen,  fullers,  and  other  artizans,  such  as  the  Anabaptists  for 
the  most  part  are,  should  be  baptized.  He  commands  that  all  who  are  inclu- 
ded in  the  covenant  and  church  of  God  should  be  baptized,  of  whatever  age, 
sex,  or  rank  they  may  be.  Nor  is  there  any  necessity  that  there  should 
be  an  express  reference  to  every  age  and  rank  in  general  laws  and  com- 
mands ;  because  what  is  thus  enjoined,  is  binding  upon  a  whole  class,  and 
so  includes  all  the  separate  parts  which  are  comprehended  in  it.  The 
Anabaptists  themselves  do  not  exclude  women  from  the  Lord's  Supper, 
and  yet  they  have  no  express  command,  nor  example  for  this  practice  in  the 
Scriptures.  '  We  have  a  general  command  in  relation  to  baptism :  for  it  is 
said,  "  Go,  and  teach  all  nations,  baptizing  them,"  &c.  This  command 
requires  that  all  who  are  disciples  should  be  baptized.  But  infants  are 
disciples,  because  they  are  born  in  the  church,  and  are  taught  after  their 
manner.  Peter,  likewise,  commands  the  same  thing  when  he  says,  "  The 
promise  is  unto  you  and  your  children ;  therefore  be  baptized  every  one  of 
you  in  the  name  of  Jesus  Christ."  "  Can  any  man  forbid  water  that 
these  should  not  be  baptized,  which  have  received  the  Holy  Ghost  as  well 
as  we."  (Acts  2 :  39  ;  10  :  47.)  Paul  teaches  the  same  thing  when  he 
says  that  we  are  circumcised  in  Christ,  and  buried  with  him  by  baptism. 
Therefore,  our  baptism  has  taken  the  place  of  circmncision,  which  substitu- 
tion is  equal  to  an  express  command. 

Obj.  2.  Those  who  are  to  be  baptized  must  be  first  taught,  for  it  is  said, 
"  teach  all  nations,  baptizing  them,"  &c.  Bui  infants  cannot  be  taught. 
Therefore,  they  are  not  fit  subjects  for  baptism.  Ans.  The  major  propo- 
sition is  true  of  adults,  who  are  capable  of  being  taught,  from  which  class 
of  persons  the  first  members  of  the  church  were  gathered.     These  Christ 


OF   HOLY    BAPTISM.  3G9 

command  first  to  be  taught,  and  then  to  be  baptized,  so  as  to  be  distinguished 
from  the  world.  But  it  is  false  if  applied  to  infants  who  are  born  in  the 
church,  or  who  become  connected  with  it  Avhen  their  parents  believe  and 
make  a  profession  of  their  faith  ;  because,  Christ  does  not  speak  of  infants, 
but  of  adults,  who  are  capable  of  being  taught,  and  Avho  ought  not  to  be 
received  into  the  church  unless  thej  are  first  taught.  Infants  are  included 
in  the  covenant,  because  God  says,  "  I  will  be  a  God  unto  thee  and  thy 
seed,"  even  before  they  were  capable  of  being  instructed.  Therefore,  they 
are  also  to  be  baptized. 

Obj.  3.  But,  in  the  examples  recorded  in  the  Scriptures  where  it  is 
said  whole  families  were  baptized,  the  whole,  by  a  figure  of  speech,  is 
taken  for  a  part,  so  that  these  instances  merely  teach  that  those  who  be- 
lieved and  made  a  confession  of  their  faith  were  baptized.  Therefore, 
infant  baptism  cannot  be  proven  from  these  examples.  Ans.  We  deny 
the  antecedent ;  because  the  Apostles  in  recording  these  household  bap- 
tisms intimate  no  such  exclusion,  and  it  is  wrong  to  have  recourse  to  a 
figure  of  speech,  when  there  is  no  reason  for  rejecting  the  natural  inter- 
pretation of  any  passage  of  Scripture. 

Obj.  4.  There  are  two  reasons  in  favor  of  this  synecdoche  :  the  one  is, 
that  the  Apostles  did  nothing  contrary  to  the  command  and  institution  of 
Christ ;  the  other  is,  that  the  circumstances  connected  with  these  examples 
exclude  infants ;  for  it  is  said,  "  they  preached  the  word  to  all  that  were 
in  his  house ;"  "that  they  rejoiced,"  and  "that  they  ministered  to  the 
saints ;"  which  cannot  be  applied  to  infants.  Therefore,  they  are  excluded. 
Ans.  The  first  reason  which  intimates  that  infant  baptism  is  opposed  to 
the  appointment  of  Christ,  is  false,  for  Christ  wills  that  all  who  belong  to 
him  and  his  church  should  be  separated  from  the  world  by  baptism,  as  we 
have  shown.  It  is  not  true,  therefore,  that  the  Apostles  refused  to  admin- 
ister baptism  to  infants,  according  to  the  institution  of  Christ,  xind  as  to 
the  second  reason,  it  is  of  no  force  ;  for  the  children  could  be  baptised  with 
their  parents,  although  none  but  their  parents  and  other  members  of  the 
family  of  adult  age  heard  the  words  of  the  Apostles,  and  ministered  unto 
their  wants ;  because  their  age  might  exclude  them  from  understanding 
the  doctrine  of  the  Apostles,  or  from  ministering  to  them,  but  not  from 
baptism,  any  more  than  from  salvation.  Hence,  it  was  said  to  CorncHus, 
"  Peter  shall  tell  thee  words  whereby  thou  and  all  thy  house  shall  be  saved." 
Rejecting,  therefore,  such  vain  cavils,  we  must  firmly  hold  to  the  doctrine 
that  infant  baptism  was  commanded  by  Christ,  and  was  always  practiced 
by  the  xVpostles  and  the  whole  church.  Augustin  says  :  "  The  whole  church 
holds  to  the  doctnne  of  infant  baptism  hy  tradition.'*^  And  he  concludes: 
"  What  the  whole  church  holds  and  has  ahvays  retained,  although  it  has  not 
been  decreed  by  any  council,  that  it  is  just  as  proper  for  us  to  believe,  as 
if  it  had  been  delivered  and  handed  doivn  by  apostolic  authority^ 

Obj.  2.  Those  who  do  not  believe,  are  not  to  be  baptized  ;  for  it  is  said, 
"  He  that  believeth  and  is  baptized,"  &c.  But  infants  do  not  believe. 
Therefore,  they  are  not  to  be  baptized.  Faith  is  necessarily  required  for 
the  use  of  baptism,  for  he  that  believeth  not  shall  be  damned.  But  the 
sign  of  grace*  ought  not  to  be  given  to  such  as  are  condemned.  Ans.  1. 
The  first  proposition  is  not  true,  if  understood  generally ;  for  circumcision 
was  applied  to  infants,  although  they  were  not  capable  of  exercising  faith. 
It  must,  therefore,  be  understood  of  adults  only,  who  are  not  to  be  baptized 
24 


370  OF   HOLY    BAPTISM. 

except  they  believe.  Neither  can  our  opponents  say  of  adults  that  they 
do  certainly  believe.  If  infants,  therefore,  are  not  to  be  baptized  because 
they  do  not  believe,  then  neither  are  those  to  be  baptized  who  have  arrived 
to  years  of  understanding,  because  no  one  can  certainly  know  whether  they 
have  faith  or  not.  Simon  Magus  was  baptized,  and  yet  he  was  a  hypocrite. 
But,  say  our  opponents,  the  church  ought  to  be  satisfied  with  a  profession 
of  faith.  This  we  admit,  and  would  add,  that  to  be  born  in  the  church,  is, 
to  infants,  the  same  thing  as  a  profession  of  faith.  2.  Faith  is,  indeed, 
necessary  to  the  use  of  baptism  with  this  distinction.  Actual  faith  is 
required  in  adults,  and  an  inclination  to  faith  in  infants.  There  are,  there- 
fore, four  terms  in  this  syllogism,  or  there  is  a  fallacy  in  understanding  that 
as  spoken  particularly,  which  must  be  understood  generally.  Those  who 
do  not  believe,  that  is,  who  have  no  faith  at  all,  neither  by  profession  nor 
by  inclination,  are  not  to  be  baptized.  But  infants  born  of  believing 
parents  have  faith  as  to  inclination.  3.  We  also  deny  the  minor  proposi- 
tion ;  for  infants  do  believe  after  their  manner,  or  according  to  the  condition 
of  their  age  ;  they  have  an  inclination  to  faith.  Faith  is  in  infants  poten- 
tially and  by  inclination,  although  not  actually  as  in  adults.  For,  as  infants 
born  of  ungodly  parents  who  are  without  the  church,  have  no  actual  wick- 
edness, but  only  an  inclination  thereto,  so  those  who  are  born  of  godly 
parents  have  no  actual  holiness,  but  only  an  inclination  to  it ;  not  accor- 
ding to  nature,  but  according  to  the  grace  of  the  covenant.  And  still 
further  :  infants  have  the  Holy  Ghost,  and  are  regenerated  by  him.  John 
the  Baptist  was  filled  with  the  Holy  Ghost,  even  from  his  mother's  womb, 
and  Jeremiah  is  said  to  have  been  sanctified  before  he  came  out  of  the 
womb.  (Luke  1 :  15.  Jer.  1:5.)  If  infants  now  have  the  Holy  Ghost, 
he  certainly  works  in  them  regeneration,  good  inclinations,  new  desires, 
and  such  other  things  as  are  necessary  for  their  salvation,  or  he  at  least 
supplies  them  with  every  thing  that  is  requisite  for  their  baptism,  according 
to  the  declaration  of  Peter,  "  Can  any  man  forbid  water  to  them  who  have 
received  the  Holy  Ghost  as  well  as  we."  It  is  for  this  reason  that  Christ 
enumerates  little  children  amongst  those  that  believe,  saying,  "  Whoso  shall 
offend  one  of  these  little  ones  which  believe  in  me."  (Matt.  18  :  6.)  In 
as  much  now  as  infants  are  fit  subjects  for  baptism,  they  do  not  profane  it 
as  the  Anabaptists  wickedly  affirm. 

Obj.  3.  But  if  the  sign  of  the  covenant  belongs  to  all  those  to  whom  its 
promise  belongs,  then  the  Lord's  Supper  ought  also  to  be  administered  to 
infants,  because  it  is  also  a  sign  of  the  covenant.  But  it  is  not  administered 
to  infimts.  Therefore,  they  ought  not  to  be  baptized.  Ans.  We  do  not 
say  that  every  sign  ought  to  be  applied  to  infants  ;  but  only  that  there  must 
be  some  sign  of  initiation  into  the  church,  which,  in  the  new  covenant,  is 
baptism.  This  does  not  exclude  infants,  for  it  merely  requires  the  Holy 
Ghost,  and  faith,  whether  it  be  actual  or  potential,  as  appears  from  the  words 
of  Peter,  "  Can  any  man  forbid  w^ater,"  &c.  Or,  if  the  objection  be  thus 
framed :  Infants  ought  to  be  admitted  to  the  Lord's  Supper  if  they  are  to 
be  baptized,  in  as  much  as  the  Lord's  Supper  is  designed  for  the  whole 
church,  as  well  as  baptism.  But  they  are  not  a  imitted  to  the  Lord's  Sup- 
per. Therefore,  they  are  not  to  be  baptized :  We  reply,  by  denying  the 
consequence,  because  there  is  a  great  difference  between  baptism  and  the 
Lord's  Supper.  Baptism  is  the  sacrament  of  initiation,  and  reception  into 
the  church,  so  that  none  are  to  be  admitted  to  the  Lord's  Supper,  unless 


OF   HOLY    BAPTISM,  371 

they  be  first  baptizecl.  Bat  the  Lord's  Supper  is  the  sacrament  of  our 
abiding  in  the  church,  or  it  is  tlic  confirmation  of  our  reception  :  for  (iod  lia? 
instituted  it  that  he  might  dechiro,  and  seal  unto  us,  this  truth,  tliat  liavhig 
once  received  us  into  the  church,  he  will  for  ever  preserve  us,  so  that  we 
shall  not  fall  away  from  it ;  and  that  he  will  also  continue  the  benefits  once 
bestowed  u})on  us,  and  will  feed  and  nourish  us  u})on  the  body  and  blood  of 
Christ  unto  eternal  life.  Adults,  who  are  beset  with  various  temptations 
and  trials  need  this  support.  Again :  regeneration  by  the  Holy  Ghost,  and 
faith,  or  an  inclination  to  faith  and  repentance  are  sufficient  for  baptism ; 
but  in  the  Lord's  Supper  there  arc  conditions  added,  and  re(|uired  which 
exclude  infants  from  its  use.  It  is  required  of  those  that  observe  it,  that 
they  shew  the  Lord's  death,  and  examine  themselves  whether  they  have 
repentance  and  faith.  In  as  much  novr  as  infants  are  incapacitated  to  do 
this  on  account  of  their  age,  it  is  evident  that  they  are  justly  excluded  from 
the  Lord's  Supper,  but  not  from  baptism.  It  does  not  follow,  therefore, 
that  hifiints  are  to  be  at  once  admitted  to  the  Lord's  Supper,  because  they 
are  to  be  baptized ;  for  they  are  to  be  admitted  only  to  those  sacraments 
which  are  signs  of  reception  into  the  covenant  and  church,  and  which  have 
no  conditions  that  exclude  them  on  account  of  their  age.  Baptism 
noY/-  is  such  a  sacrament  in  the  New  Testament ;  but  it  is  different  with  the 
Lord's  Supper. 

Obj.  4.  But  if  baptism  has  come  in  the  place  of  circumcision,  then  none 
but  males  ought  now  to  be  baptized,  and  they  on  the  eighth  day  after  their 
birth.  But  both  males  and  females  are  nov,^  baptized.  Therefore,  baptism 
has  not  taken  the  place  of  circumcision.  Ans.  Baptism  has  not  succeeded 
circumcision  in  all  the  circumstances  connected  with  it,  but  in  the  thing 
signified,  and  as  to  its  end  and  use.  The  two  sacraments  agree  in 
these  things  ;  whilst  they  differ  as  to  the  circumstance  of  age  and  sex.  God 
restricted  circumcision  expressly  to  the  males,  and  spared  the  females.  Yet 
he  included  them  among  the  males,  in  as  much  as  being  born  of  circumcised 
parents  Avas  to  them  in  the  place  of  circumcision.  They  were  circumcised 
in  the  males,  or  what  is  the  same  thing,  they  were  accounted  as  circum- 
cised. It  is  for  this  reason  that  Christ  calls  a  holy  woman  "  a  daughter 
of  Abraham  ;"  and  the  sons  of  Jacob  said :  "we  cannot  give  our  sister  to 
one  that  is  uncircumcised,"  thus  making  a  distinction  between  the  expres- 
sions 0117'  sister  and  one  that  is  uncircumcised.  (Luke  13:  16.  Gen.  34: 
14.)  God,  therefore,  formerly  made  an  exception  in  the  case  of  females, 
and  ordained  circumcision  on  the  eighth  day.  But  in  baptism  these  things 
are  not  determined  ;  but  the  command  is  general,  requiring  all  the  chil- 
dren of  the  faithful  to  be  ingrafted  into  the  church,  whether  it  be  on  the 
eighth  day,  or  immediately  after  their  birth. 

Theses  concerniyig  Baptism. 

1.  Baptism  is  a  sacrament  of  the  New  Testament,  by  Avhich  Christ  testifies 
to  the  faithful  who  are  baptized  with  water  in  the  name  of  the  Father,  Son, 
and  Holy  Ghost,  the  forgiveness  of  all  their  sins,  the  giving  of  the  Holy 
Spirit,  and  ingrafting  into  the  church  and  into  his  own  body ;  whilst  they, 
on  the  other  hand,  profess  to  receive  these  benefits  from  God,  and  will  and 
ought,  therefore,  henceforth,  to  live  unto  him  and  to  serve  him.  This  same 
baptism  w^as  begun  by  John  the  Baptist,  and  carried  forward  by  the  Apostles. 


3T2  OF  HOLY    BAPTISM. 

John  baptized  in  the  name  of  Christ,  who  was  to  suffer  and  rise  again ;  the 
Apostles  baptized  in  the  name  of  Christ,  as  having  suffered  and  risen  from 
the  dead. 

2.  The  first  end  of  baptism  instituted  by  God  is,  that  he  might  thereby 
declare  and  testify  to  us,  that  he  cleanses  those  who  are  baptized  by  his 
blood  and  Spirit  from  all  their  sins,  and  therefore  engrafts  them  into  the 
body  of  Christ  and  makes  them  partakers  of  all  his  benefits.  2.  That  bap- 
tism might  be  a  solemn  reception  or  initiation  of  every  one  into  the  visible 
church,  and  a  mark  by  which  the  church  might  be  known  from  all  other 
religions.  3.  That  it  might  be  a  public  and  solemn  profession  of  our  faith 
in  Christ,  and  of  our  obligation  to  faith  and  obedience  to  him.  4.  That  it 
might  be  an  admonition  of  our  burial  in  afflictions,  and  of  our  rising  out  of 
them  and  deliverance  from  them. 

3.  Baptism  has  the  power  to  declare  or  seal  according  to  the  command 
of  God,  and  the  promise  which  Christ  has  joined  to  it  in  its  lawful  use ; 
for  Christ  baptizes  us  by  the  hand  of  his  ministers,  just  as  he  speaks 
through  them. 

4.  There  is,  therefore,  in  baptism  a  double  water;  the  one  external  and 
visible,  which  is  elementary ;  the  other  internal,  invisible  and  heavenly, 
which  is  the  blood  and  Spirit  of  Christ.  There  is,  also,  a  double  washing 
in  baptism  ;  the  one  external,  visible,  and  signifying,  viz  :  the  sprinkling  and 
pouring  of  water,  which  is  perceptible  by  the  members  and  senses  of  the 
body ;  the  other  is  internal,  invisible,  and  signified,  viz :  the  remission  of 
sins  on  account  of  the  blood  of  Christ  shed  for  us,  and  our  regeneration  by 
the  Holy  Spirit  and  engrafting  into  his  body,  which  is  spiritual,  and 
perceived  only  by  faith  and  the  Spirit.  Lastly,  there  is  a  double  dispenser 
of  baptism :  the  one  an  external  dispenser  of  the  external,  which  is  the 
minister  of  the  church,  baptizing  us  by  His  hand  with  water ;  the  other  an 
internal  dispenser  of  the  internal,  which  is  Christ  himself,  baptizing  us  with 
his  blood  and  Spirit. 

5.  Yet  the  water  is  not  changed  into  the  blood  or  Spirit  of  Christ,  nor 
is  the  blood  of  Christ  present  in  the  water,  or  in  the  same  place  with  the 
water.  Nor  are  the  bodies  of  those  who  are  baptized  washed  with  this 
\asibly ;  nor  is  the  Holy  Spirit,  by  his  substance  or  virtue,  more  in  this 
water  than  elsewhere ;  but  he  works  in  the  hearts  of  those  who  are  bap- 
tized in  the  lawful  use  of  baptism,  and  sprinkles  and  washes  them  spiritu- 
ually  by  the  blood  of  Christ,  whilst  he  uses  this  external  symbol  as  a 
means,  and  as  a  visible  word  or  promise  to  stir  up  and  confirm  the 
faith  of  those  who  are  baptized. 

6.  When  baptism  is,  therefore,  said  to  be  the  laver  or  washing  of  regener- 
ation, to  save  us,  or  to  wash  away  sins,  it  is  meant  that  the  external  baptism 
is  a  sign  of  the  internal,  that  is,  of  regeneration,  salvation  and  of  spiritual 
absolution ;  and  this  internal  baptism  is  said  to  be  joined  with  that  which 
is  external,  in  the  right  and  proper  use  of  it. 

7.  Yet  sin  is  so  washed  away  in  baptism,  that  we  are  delivered  from 
exposure  to  divine  wrath  and  from  the  condemnation  of  everlasting  punish- 
ment, whilst  the  Holy  Ghost  commences  in  us  the  work  of 'regeneration 
and  conformity  with  God.  Remissions  of  sins,  however,  continue  to  the 
end  of  life. 

8.  All,  and  only  those  who  are  renewed  or  being  renewed,  receive  bap- 


OF   CIRCUMCISION.  373 

tism  lawfully,  being  baptized  for  those  ends  for  which  Christ  instituted  this 
sacrament. 

9.  The  church  administers  baptism  lawfully  to  all,  and  only  to  those 
whom  she  ou^^ht  to  regard  among  the  number  of  the  regenerate,  or  as 
members  of  Christ. 

10.  Since  the  infant  children  of  Christians  are  also  included  in  the 
church,  into  which  Christ  will  have  all  those  who  belong  to  him  to  be  re- 
ceived and  enrolled  by  baptism  ;  and  as  baptism  has  been  substituted  in  the 
place  of  circumcision,  by  which  (as  well  to  the  infants  as  to  the  adults 
belonging  to  the  seed  of  Abraham,)  justification,  regeneration  and  recep- 
tion into  the  church  were  scaled  by  and  for  the  sake  of  Christ ;  and  as  no 
one  can  forbid  water  that  those  should  not  be  baptized  who  have  received 
the  Holy  Spirit  purifjnng  their  hearts,  it  follows  that  those  infants  should 
be  baptized,  who  are  either  born  in  the  church,  or  come  into  it  from  the 
world  with  their  parents. 

11.  As  the  promise  of  the  gospel,  so  baptism  being  unworthily  received, 
that  is,  before  conversion,  is  ratified  and  tends  to  salvation  to  those  who 
repent,  so  that  the  use  of  it  which  was  before  unlawful  is  now  lawful. 

12.  The  impiety  of  the  minister  does  not  make  baptism  void,  if  only  it 
be  performed  in  the  promise  and  faith  of  Christ.  It  is  for  this  reason  that 
the  true  church  does  not  re-baptize  those  who  have  been  baptized  by  her- 
etics, but  instructs  them  in  the  true  doctrine  respecting  Christ  and  baptism. 

13.  And  as  the  covenant  once  made  with  God,  is  also  after  sins  have 
been  committed,  perpetually  ratified  in  the  case  of  such  as  believe,  so  bap- 
tism also  being  once  received,  confirms  all  those  who  repent  in  relation  to 
the  forgiveness  of  sins  during  their  whole  lives ;  and,  therefore,  neither 
ought  to  be  repeated,  nor  deferred  to  the  close  of  life,  as  if  it  then  only 
cleansed  from  sin,  when  no  more  sins  are  committed  after  it  is  received. 

14.  All  those  who  are  baptized  with  water,  whether  adults  or  infants, 
are  not  made  partakers  of  the  grace  of  Christ,  for  the  eternal  election  of 
God  and  his  calling  to  the  kingdom  of  Christ,  is  free. 

15.  Nor  are  all  those  who  are  not  baptized  excluded  from  the  grace  of 
Christ,  for  not  the  want,  but  the  contempt  of  baptism  excludes  men  from 
the  covenant  of  God  made  with  the  faithful  and  their  children. 

16.  Since  the  administration  of  the  sacraments  forms  a  part  of  the 
ecclesiastical  ministry,  those  v/ho  are  not  called  to  this,  and  especially 
women,  ought  not  to  take  upon  themselves  the  right  and  authority  to 
baptize. 

17.  Such  rites  as  have  been  added  to  baptism  by  men,  as  the  consecrsr 
tion  of  the  water,  tapers,  exorcisms,  anointing  with  oil,  salt,  crosses,  spittle, 
and  things  of  a  similar  character,  are  justly  condemned  in  the  church  of 
Christ,  as  corruptions  of  the  sacraments. 

OF  CIRCUMCISION. 

The  last  two  general  propositions  under  the  subject  of  baptism,  are  closely 
allied  to  the  doctrine  of  circumcision.  Whatever,  too,  may  be  said  upon  the 
subject  of  circumcision,  is  intimately  connected  with  baptism,  and  is,  there- 
fore, properly  considered  at  this  point.  The  things  which  claim  special  at- 
tention in  connection  with  the  subject  of  circumcision,  are  the  following : 


374  OF   CIRCUMCISIOX. 

I.  What  circumcision  is: 

II.  Whi/  it  was  instituted: 

III.  Wh^  it  was  abolished: 

IV.  What  there  is  in  the  2^lace  of  circumcision : 

V.     In  what  circumcision  and  baptism  agree  and  differ : 
yi.      Whi/  Christ  ivas  circumcised. 

I.     What  circumcisiox  is. 

Circumcision  was  a  rite  by  which  all  the  males  among  the  children  of 
Israel  were  circumcised  according  to  the  command  of  God,  that  it  might  be 
a  seal  of  the  covenant  made  with  the  posterity  of  Abraham.  Or,  it  con- 
sisted in  cutting  off  the  fore-skin  of  all  the  males  among  the  children  of 
Israel  by  the  command  of  God,  that  it  might  be  a  sign  of  the  covenant 
made  with  Abraham  and  his  posterity,  signifying  and  sealing  to  them  the 
cutting  off  the  fore-skin  of  their  hearts  for  the  sake  of  the  promised  seed 
which  should  be  born,  distinguishing  and  separating  them  from  all  other 
nations,  and  binding  them  to  faith  and  obedience  to  God.  "  This  is  my 
covenant  which  ye  shall  keep,  between  me  and  you,  and  thy  seed  after 
thee:  every  man-child  among  you  shall  be  circumcised,"  &c.  "He 
received  the  sign  of  circumcision,  a  seal  of  the  righteousness  of  the  faith," 
&c.  "  The  Lord  thy  God  will  circumcise  thine  heart,  and  the  heart  of  thy 
seed  to  love  the  Lord  thy  God  with  all  thine  heart,"  &c.  (Gen.  17  :  10. 
Rom.  4 :  11.  Deut.  30 :  6.)  Circumcision  was  binding  only  upon  the 
Jews.  It  was  optional  with  other  nations  to  be  circumcised,  or  not,  if  they 
embraced  the  Jewish  religion. 

The  membership  of  the  Jewish  Church  was  made  up  of  three  different 
classes  of  persons.  There  were  first  Israelites,  those  who  were  born  of  the 
seed  of  Abraham,  who  were  bound  by  the  law  to  observe  circumcision,  and 
other  rites.  Then  there  were  proselytes,  persons  who  embraced  the  Jew- 
ish religion  from  other  nations,  and  who  submitted  to  circumcision,  and  the 
whole  ceremonial  law  for  the  confirmation  of  their  faith.  There  is  a  ref- 
erence to  this  class  of  persons  in  Acts  2 :  10 ;  Matt.  23 :  15.  Then  -^ 
there  were  lastly  religious  men,  who  were  converted  to  the  Jewish  faith 
from  among  the  Gentiles,  and  embraced  the  doctrine  and  promises  of  God; 
but  were  not  circumcised  ;  neither  did  they  conform  to  the  ceremonial  law ; 
because  the  Gentiles  were  left  free,  either  to  conform  to  the  customs  of  the 
Jewish  religion  or  not.  Of  this  class  we  may  mention  Naaman,  the  Syr- 
ian, the  Ethiopian  eunuch,  and  others  of  whom  we  read  in  Acts  2:  5. 

Obj.  None  but  males  were  circumcised.  Therefore  females  were  exclu- 
ded from  the  covenant  of  grace.  Ans.  They  were  included  in  the  cir- 
cumcision of  the  males ;  because  God  spared  their  weaker  sex.  It  was 
sufficient  for  them  that  they  were  born  of  circumcised  parents,  and  were  in 
view  of  this  included  in  the  covenant  and  seed  of  Abraham. 

II.     Why  circumcision  was  in.otituted. 

It  was  instituted,  1.  That  it  might  be  a  sign  of  the  grace  of  God  to 
the  posterity  of  Abraham,  and  that  for  tAvo  reasons ;  because  God  would 
receive  into  the  covenant  those  that  beheved  on  account  of  the  Messiah, 
which  was  to  come  ;  and  also,  because  he  would  grant  them  the  land  of 


OF   CIRCUMCISION.      •  375 

Canaan,  and  tliei-c  give  his  dmrcli  a  sm-c  resting  jdace  until  tlie  Messiah 
would  make  his  appearance.  2.  That  it  might  he  the  means  ofhinding  Ahra- 
ham  and  his  posterity  to  gratitude,  or  to  repentance  and  faith,  and  thus  to  the 
observance  of  the  whole  law.  3.  That  it  might  be  a  badge  of  distinction 
between  the  Jews  and  other  nations  and  religionists.  4.  'J'hat  it  might  1)0  the 
sacrament  of  initiation  and  reception  into  the  visible  church.  5.  That  it 
might  signify  that  all  men  are  unholy  by  natural  generation,  and  remind 
them  of  their  natural  luicleanness,  and  of  the  importance  of  giuirding  against 
all  forms  of  sin,  especially  those  which  are  in  opposition  to  the  law  of  chas- 
tity. "  Circumcise  the  fore-skin  of  your  heart,  and  be  no  more  stiff- 
necked."  "  Circumcise  yourselves  to  the  Lord,  and  take  away  the  fore- 
skins of  your  heart."  (Deut.  10  :  16.  Jer.  4  :  4.)  G.  That  it  might  be 
a  sign  to  declare  unto  them  that  the  way  of  deliverance  from  sin,  would  be 
through  Christ,  who  should  be  born  of  the  seed  of  Abraham.  "  In  thy  seed 
shall  all  the  nations  of  the  earth  be  blessed."     (Gen.  22  :  18.) 

III.     Why  circumcision-  was  abolished. 

It  was  abolished  because  the  thing  which  it  signified  became  real ;  and 
also  because  it  had  been  instituted  for  the  purpose  of  separating  the  Jews 
from  all  other  nations,  which  state  of  things  ceased  after  the  coming  of 
Christ.  It  became  necessary,  therefore,  that  the  type  of  circumcision 
should  be  abolished,  when  the  Messiah  made  his  appearance,  and  the 
nations  of  the  earth  were  no  longer  to  be  separated,  as  they  had  been  ;  for 
it  is  the  part  of  a  wise  law-giver  when  certain  causes  are  changed,  to  mod- 
ify and  change  those  laws  and  institutions  Avhich  are  depending  upon  these 
causes. 

lY.     What  there  is  ix  the  place  or  circumcision. 

Baptism  occupies  the  place  of  circumcision  in  the 'New  Testament.  One 
sacrament  succeeds  another,  when  the  one  is  abolished,  and  the  other  takes 
its  place,  in  such  a  wa}^  as  to  signify  the  same  thing  by  different  rites,  and 
to  have  the  same  design  and  use.  That  baptism  has  succeeded  circumci- 
sion in  this  sense  is  i)lain  from  what  the  apostle  Paul  saj'S :  "In  whom  also 
ye  arc  circumcised,  with  the  circumcision  made  without  hands,  in  putting 
off  the  body  of  the  sins  of  the  flesh,  by  the  circumcision  of  Christ :  buried 
with  him  in  baptism  wherein  also  ye  are  risen  with  him,"  &c.  (Col.  2: 
11, 12.)  The  Apostle  in  these  words  proves  by  two  arguments  that  there 
is  noAv  no  advantage  derived  from  the  circumcision  of  the  flesh,  and  that  it  is 
no  longer  to  be  observed  in  the  Christian  Church.  The  first  is,  because  we 
have  in  Christ  a  spiritual  circumcision — one  not  made  with  hands,  whose 
sign  is  a  circumcision  of  the  flesh,  or  because  Christ  has  now  fulfilled  what 
circumcision  prefigured.  The  second  is  because  baptism  has  now  the  same 
signification  and  use,  which  circumcision  formerly  had,  unless  that  baptism 
is  the  sign  of  that  which  circumcision  shadowed  forth.  This  passage, 
therefore,  teaches  that  baptism  is  the  same  to  Christians,  which  circumci- 
sion was  to  the  Jews.  And  that  baptism  has  taken  the  place  of  circumci- 
sion, may  also  be  proven  from  the  fact  that  both  sacraments  have  the  same 
end.  Both  are  signs  of  our  adoption  into  the  family  of  God.  For  as  the 
infants  of  the  Jews  and  proselytes  were  circumcised  on  the  eighth  day, 
as  those  who  were  members  of  the  church  by  birth,  whilst  adults  received 


I 


376  •         OF   CIRCUMCISION. 

circumcision  when  they  made  a  profession  of  the  Jewish  religion  ;  so  the 
children  of  Christians  are  baptized  in  their  infancy,  whilst  those  who  have 
arrived  to  years  of  understanding  are  not  baptized,  imless  they  have  made 
a  profession  of  the  doctrine  of  Christ. 

V.    In  what  circumcision  and  baptism  agree  and  differ. 

They  agree,  1.  In  their  chief  design,  which  is  to  seal  unto  us  the  prom- 
ise of  grace  by  and  for  the  sake  of  Christ,  which  promise  is  always  the 
same.  2.  Both  signify  our  regeneration,  and  bind  us  to  faith  and  obedi- 
ence.    3.  Both  are  sacraments  of  initiation  and  reception  into  the  church. 

They  differ,  1.  In  outward  rites  and  ceremonies.  2.  In  the  circum- 
stance of  age  and  sex.  None  but  males  were  circumcised,  and  these  always 
on  the  eighth  day  after  their  birth,  which  is  different  in  regard  to  baptism. 
3.  They  differ  as  to  their  signification.  Circumcision  promised  grace  on 
account  of  the  Messiah  which  was  to  come  ;  baptism  on  account  of  the 
Messiah  already  come.  4.  They  differ  as  to  the  promise  which  is  peculiar 
to  each.  Circumcision  had  connected  with  it  the  promise  of  a  temporal 
blessing,  that  the  church  should  find  a  sure  resting  place  in  the  land  of 
Canaan  until  the  Messiah  would  come ;  baptism  has  no  such  special  prom- 
ise of  any  temporal  blessing.  5.  They  differ  in  the  obligation  which  they 
impose.  Circumcision  bound  those  who  observed  it  to  keep  the  whole  cer- 
emonial, judicial  and  moral  law ;  baptism  binds  us  to  the  moral  law  only, 
or  which  is  the  same  thing,  to  repentance  and  faith.  6.  They  differ  in 
their  objects  and  duration.  Circumcision  was  instituted  for  the  posterity 
of  Abraham  alone,  and  was  designed  to  continue  only  to  the  coming  of  the 
Messiah ;  baptism  was  instituted  for  all  nations  desiring  to  come  into  con- 
nection with  the  church,  and  will  continue  to  the  end  of  the  world. 

VI.     Why  Christ  was  circumcised. 

There  was  nothing  to  require  the  circumcision  of  Christ,  inasmuch  as  it 
could  not  seal  or  confer  anything  upon  him,  for  he  had  no  sin.  Yet  he 
submitted  to  circumcision,  1.  That  he  might  estabhsh  his  membership 
amongst  those  who  were  circumcised.  It  was  for  the  same  reason  that  he 
was  baptized.  Christ  then  submitted  himself  to  the  initiatory  sacrament 
of  both  churches  that  he  might  declare  that  he  was  the  head,  the  saviour, 
and  corner-stone  of  both,  and  that  he  would  constitute  one  church.  2. 
That  he  might  declare  that  he  took  all  our  sins  upon  himself,  that  he  would 
satisfy  for  them,  and  would  deliver  us  from  all  our  guilt.  "  He  hath  made 
him  to  be  sin  for  us  who  knew  no  sin,  that  we  might  be  made  the  right- 
eousness of  God  in  him."  "  The  chastisement  of  our  peace  was  upon  him, 
and  with  his  stripes  we  are  healed.  (2  Cor.  5 :  21.  Is.  53 :  5.)  3. 
That  he  might  declare  that  it  was  for  our  sakes  that  he  became  subject  to 
the  law,  and  that  he  perfectly  fulfilled  it  by  taking  upon  himself  its  curse 
in  order  that  he  might  effect  our  redemption.  4.  The  circumcision  of 
Christ  was  a  part  of  his  humiUation  and  ransom  for  our  sins. 


I 


I 


377 


TWENTY-EIGHTH  LORD'S  DAY. 

OF  THE  LORD'S  SUPPER. 

Question  75.  How  art  thou  admonished  and  assured  in  the  Lord's  sup- 
per, that  thou  art  a  partaker  of  that  one  sacrifice  of  Christ,  accomplished 
on  the  cross,  and  of  all  his  benefits  ? 

Answer.  Thus,  that  Christ  has  commanded  mo,  and  all  believers,  tt)  eat  of  this 
broken  bread,  and  to  drink  of  this  cup,  in  remembrance  of  him;  adding  these  prom- 
ises, first,  that  his  body  was  offered  and  broken  on  the  cross  for  me,  and  his  blood 
shed  for  me,  as  certainly  as  I  see  with  my  eyes  the  bread  of  the  Lord  broken  for  me, 
and  the  cup  communicated  to  me:  and  further,  that  he  feeds  and  nourishes  my  soul 
to  ererlasting  life,  with  his  crucified  body  and  shed  blood,  as  assuredly  as  I  receive 
from  the  hands  of  the  minister  and  taste  with  my  mouth  the  bread  and  cup  of  the 
Lord,  as  certain  signs  of  the  body  and  blood  of  Christ. 

EXPO  SITION. 

The  questions  which  claim  our  special  attention  in  treating  the  Lord's 
supper,  are  these  : 

I.  What  is  the  Lord/ s  supper  ? 

11.  What  is  the  design  of  it  f 

ni.  In  tvhat  does  it  differ  from  haptism? 

IV.  What  is  the  meariing  of  the  ivords  of  the  institution  ? 

V.  What  difference  is  there  between  the  Lord's  supper,  and  the 

Popish  mass,  and  ivhy  the  mass  is  to  he  abolished  ? 

VI.  Li  lohat  does  the  lawful  use  of  the  Lord's  sup)per  consist  ? 

VII.  What  do  the  ungodly  receive  in  the  use  of  the  Lord's  Supper? 

VIII.  For  whom  was  it  instituted  P 

IX.  Who  are  to  he  admitted  to  this  Supper  ? 

The  first  three  of  the  above  propositions  belong  to  the  T5th  and  76th  Ques- 
tions of  the  Catechism  ;  the  fourth  belongs  to  the  80th  ;  the  sixth,  seventh, 
and  eighth  belong  to  the  81st ;  and  the  ninth  to  the  82nd,  and  will  be 
treated  in  order  imder  each  of  these  questions. 

I.    What  is  the  Lord's  Supper  ? 

In  considering  this  question,  we  shall  first  notice  the  different  names  which 
are  applied  to  this  sacrament,  and  then  in  a  few  words  define  what  it  is.  It  is 
called  the  Lord's  Supper,  from  the  circumstance  of  its  first  institution,  which 
took  place  when  Christ  and  his  disciples  were  at  supper,  which  circumstance 
of  time  the  church  in  the  exercise  of  her  right  and  liberty  has  changed  :  for 
it  was  merely  on  account  of  the  eating  of  the  paschal  Lamb,  which  the  law  re- 
quired to  be  celebrated  at  night,  and  which  was  to  be  abolished  by  this  new 
sacrament,  that  it  was  instituted  in  the  evening  at  the  time  of  supper,  rather 
than  in  the  morning,  or  at  noon.  Paul  calls  it  the  Lords  tahle.  It  is  also 
called  a  covenant  or  assembly,  from  the  fact  that  in  the  celebration  of  this 
supper  there  must  be  some,  whether  few^  or  many,  that  meet  together  for 
this  purpose.     At  the  time  of  its  institution  the  disciples  were  present,  to 


378  THE  lord's  supper. 

\i\iom.  it  was  said,  "  take  this  and  divide  it  among  yourselves,"  (Luke  22  : 
17.)  From  this  it  is  evident  that  there  must  have  been  a  number  present, 
which  is  confirmed  by  what  the  Apostle  says  when  repeating  the  words  of 
the  institution :  "  When  ye  come  together  in  one  place  this  is  not  to  eat 
the  Lord's  supper  ;"  and  adds  still  further,  "  wherefore,  my  brethren,  when 
ye  come  together  to  eat,  tarry  one  for  another."  (1  Cor  11 :  20,  23.) 
And  that  a  number  of  persons  are  necessary  for  the  purpose  of  celebrating 
this  supper  may  be  shown  from  the  design  of  it,  which  is  that  it  may  be  a 
sign,  and  bond  of  love  ;  "  for  we  being  many  are  one  bread,  and  one  body." 
(1  Cor.  Ip  :  17.)  It  is,  again,  called*  the  Uuchanst,  because  it  is  a  cer- 
emony of  thanksgiving.  It  is  often  called  by  the  fathers  a  sacrifice ;  not, 
however,  a  propitiatory,  or  meritorious  sacrifice,  as  the  Papists  imagine  ; 
but  a  sacrifice  of  thanksgiving;  because  it  is  a  solemn  commemoration,  and 
celebration  of  the  propitiatory  sacrifice  of  Christ.  In  the  course  of  time  it 
was  called  ma%8  (missa)  from  the  offering  which  was  given  by  the  rich  for 
the  benefit  of  the  poor,  or  from  the  dismission  of  the  assembly  after  the 
sermon  which  preceded  the  celebration  of  the  supper,  of  which  we  shall 
hereafter  speak  more  fully.  We  shall  retain  the  name  which  the  scriptures 
apply  to  it,  and  call  it  the  Lord's  su2i2m\  This  brings  us  to  the  definition 
which  the  Catechism  gives  in  answer  to  the  above  question,  where  it  is 
said  :  The  Lord's  sujjper  urns  instituted  hy  Christy  icho  has  conimandedme 
and  all  believers  to  eat  of  this  hrolzen  bread  and  to  drink  of  this  cup  in  re- 
membrance of  him,  adding  these  promises,  fi^'^i,  that  his  body  luas  offered 
andbroken  on  the  cross  for  'jne,  mid  his  blood  shed  for  me,  as  certainly  as 
I  see  tvith  my  eyes  the  bread  of  the  Lord  broken  for  me,  and  the  cup  commu- 
nicated to  me  ;  and  farther,  that  he  feeds  and  nourishes  my  soid  to  everlast- 
ing life,  ivith  his  crucified  body  and  shed  blood,  as  assuredly  as  I  receive 
from  the  hands  of  the  minister,  and  taste  ivith  my  mouth  the  bread  and  cup 
of  the  Lord,  as  certain  signs  of  the  body  and  blood  of  Christ.  Or,  we  may 
define  it  more  briefly  thus  :  The  Lord's  supper  is  the  breaking  and  eating 
of  bread,  and  drinking  of  wine  according  to  the  command  of  Christ,  given 
to  all  believers,  that  he  may  by  these  signs  declare  that  his  body  was  bro- 
ken, and  his  blood  shed  for  them ;  that  he  gives  them  these  tilings  to  eat 
and  drink  that  they  may  be  fed  unto  everlasting  life  ;  and  that  he  will  dwell 
in  them  and  so  nourish  and  quicken  them  for  ever. 

This  sacrament,  therefore,  consists  in  the  rite  and  the  promise  annexed 
to  it,  or  in  the  signs  and  things  signified.  The  rite,  or  signs  are  the 
bread  which  is  broken  and  eaten,  and  the  wine  which  is  poured  out,  and 
drunk.  The  things  signified  are  the  broken  body,  and  shed  blood  of  Christ, 
which  are  eaten  and  drunk,  or  our  union  with  Christ  by  faith,  by  which  we 
are  made  partakers  of  Christ  and  all  his  benefits,  so  that  we  derive  from 
him  everlasting  life,  as  the  branches  draw  their  life  from  the  vine.  We  are 
assured  of  this  our  union  and  communion  vrith  Christ  by  the  analogy  which 
there  is  between  the  sign  and  the  thing  signified :  and  also  by  the  promise 
vrhich  is  joined  to  the  sign.  This  analogy  declares,  and  exhibits  in  a  par- 
ticular manner  the  sacrifice  of  Christ,  and  our  communion  with  him ;  be- 
cause the  bread  is  not  only  broken,  but  also  givexi  unto  us  to  be  eaten. 
The  breaking  of  the  bread  is  a  part  of  the  ceremony,  because  a  part  of  that 
which  is  signified,  viz  :  the  breaking  of  the  body  of  Christ  answers  to  it,  of 
which  Paul  speaks,  when  he  says  :  "  This  is  my  body  which  is  broken  for 
you."    (1  Cor.  11 :  24.)     So  the  wine  is  seperated  from  the  bread  to 


THE    lord's    SI'I'l'KR.  "79 

slf];nify  tlic  violence  of  his  death,  ^vlicn  his  blood  was  sjult  and  separated 
from  his  body. 

II.     What  is  the  design  of  the  Lord's  Supper  ? 

The  Lord's  supper  was  instituted  : 

1.  1'liat  it  might  be  a  confirmation  of  our  faith,  or  a  most  sure  proof  of 
our  union,  and  communion  with  Christ,  who  feeds  us  with  his  body  and 
blood  unto  everlasting  life,  as  truly  as  we  receive  these  signs  from  the  hands 
of  the  minister.  This  object  is  attained  by  all  those  avIio  receive  these  signs 
in  true  faith :  for  we  so  receive  these  signs  from  the  hands  of  the  minister, 
as  if  the  Lord  himself  gave  them  unto  us  with  his  own  hand.  It  is  in  this 
way  that  Christ  is  said  to  have  baptized  more  disciples  than  John,  ^^  hen  ho, 
nevertheless,  did  it  through  his  disciples.  (John  4:1.) 

2.  That  we  may  by  the  observance  of  it  make  a  public  confession  of  our  faith, 
acknowledge  our  gratitude,  and  bind  ourselves  to  constant  thankfvdncss,  and 
to  the  celebration  of  this  benefit.  Hence  it  is  said  :  "  This  do  in  remem- 
brance of  me."  ^'  For  as  often  as  ye  eat  of  this  bread,  and  drink  of  this 
cup,  ye  do  shew  the  Lord's  death  till  he  come."  (Luke  22:  19.  1  Cor. 
11 :  26.)  This  remembrance,  or  commemoration  of  Christ  precedes  and 
is  taken  for  faith  in  the  heart ;  after  which  we  make  public  confession,  and 
acknowledgements  of  our  thankfulness. 

3.  That  it  might  be  a  public  distinction,  or  badge,  by  which  the  true 
church  may  be  known,  and  recognized  from  the  world.  The  Lord  has  insti- 
tuted this  supper  for  none,  but  those  who  are  his  disciples. 

4.  That  it  might  be  a  bond  of  love,  declaring  that  all  who  partake  of  it 
aright,  are  made  members  of  one  body  whose  head  is  Christ.  "  For  we 
being  many  are  one  bread,  and  one  body ;  for  we  are  all  partakers  of  that 
one  bread."  (1  Cor.  10  :  17.)  Those  now  Avho  are  members  of  the  same 
body  have  a  mutual  love  one  for  another. 

5.  That  the  people  of  God  who  assemble  in  a  public  manner  might  be 
united  together  in  the  closest  fellowship ;  for  it  was  instituted  to  be  observed 
in  the  congregation,  whether  there  be  many  or  few  present.  Hence  Christ 
says,  "  Drink  ye  all  of  it,"  and  Paul  says,  "  When  ye  come  together  to 
eat  tarry  one  for  another."  (Matt.  23  :  27.   1  Cor.  11 :  33.) 

That  the  Lord's  supper  ought  not  to  be  celebrated  privately,  by  one  per- 
son alone  may  be  proven;  1.  Because  it  is  a  communion,  and  is  the  sign 
of  our  communion  with  Christ:  but  a  private  supper  is  no  communion.  2. 
Because  it  is  a  solemn  thanksgiving ;  and  we  ought  all  to  render  thanks 
unto  God.  Hence  he  who  regards  himself  as  unworthy  to  communicate 
with  others,  declares  that  he  is  not  fit  to  give  thanks  unto  God.  3.  Be- 
cause Christ,  with  all  his  benefits,  is  not  the  property  of  one,  but  belongs 
to  all  in  common.  A  private  communion  would,  however,  make  a  private 
good  out  of  that  which  is  common.  4.  Because  Christ  admitted  all  his  dis- 
ciples, yea  even  Judas,  from  which  it  is  easy  to  see  that  a  private  com- 
munion is  contrary  to  the  appointment  of  Christ.  5.  That  some  neglect 
the  communion  or  defer  it  even  until  death,  arises  no  doubt  from  some 
W'rong  notion,  or  influence,  either  because  they  will  not  commune  with 
others,  or  because  they  think  that  they  are  not  worth3^  But  all  who  be- 
hove that  they  are  delivered  from  eternal  condemnation  by  the  death  of 
Christ,  and  desire  to  advance  in  holiness,  are  worthy.     Briefly,  when  the 


380  THE  lord's  supper. 

Lord's  supper  is  observed  bj  one  person  alone  it  is  done  contrary  to  the 
design,  name,  institution,  and  nature  of  the  sacrament. 

Obj.  But  Christ  makes  the  chief  design  of  this  supper  consist  in  his 
remembrance.  Therefore  the  confirmation  of  our  faith  is  not  the  chief 
design  of  it.  Ans.  This  consequence  is  not  legitimate ;  for  the  remem- 
brance of  Christ  comprises  the  confirmation  of  our  faith,  and  the  expres- 
sion of  our  thankfulness  as  separate  parts.  It  is,  therefore,  such  an  infer- 
ence as  if  one  would  say,  Peter  is  a  man ;  therefore  he  does  not  possess  a 
body.  It  is  more  correct,  therefore,  to  conclude  thus :  Because  remem- 
brance of  Christ  is  the  supper ;  therefore  it  is  the  confirmation  of  our  faith ; 
for  if  Christ  appointed  this  sacrament  in  remembrance  of  himself,  he  also 
designs  the  confirmation  of  our  faith,  since  faith  is  nothing  else  than  a  faith- 
ful remembrance  of  Christ  and  his  benefits.  But  some  one  may  be  ready 
to  reply,  It  is  the  Holy  Ghost  that  confirms  our  faith ;  therefore  not  the 
Lord's  supper.  But  this  again  is  no  just  conclusion  ;  for  it  is  the  same  as 
if  any  one  were  to  say.  It  is  God  that  feeds  and  supports  us ;  therefore 
bread  does  not  nourish  us.  The  Holy  Ghost  does,  indeed,  confirm  our 
faith,  but  it  is  through  the  word,  and  the  sacraments,  as  God  feeds  and 
nourishes  us,  through  the  use  of  bread. 

III.    In  what  does  the  Lord's  Supper  differ  from  Baptism  ? 

Although  baptism,  and  the  Lord's  supper  impart  and  seal  unto  us  the 
same  blessings,  such  as  our  spiritual  ingrafting  into  Christ,  communion  with 
him,  and  the  whole  benefit  of  oiu'  salvation,  of  which  the  apostle  speaks, 
when  he  says  :  ''By  one  Spirit  are  we  all  baptized  into  one  body,  and  have 
been  all  made  to  drink  into  one  Spirit ;"  (1  Cor.  12  :  13)  yet  they,  never- 
theless, manifestly  differ  in  various  respects.  They  differ,  1.  In  outward 
rites.  2.  In  the  signification  of  these  rites.  For  although  the  washing 
away  of  sin  by  the  blood  of  Christ,  by  baptism,  and  the  eating  and  drink- 
ing of  the  body  and  blood  of  Christ  in  the  Lord's  supper,  signify  the  same 
participation  of  Christ ;  yet  the  former  is  signified  by  plunging  the  body 
into  the  water  of  baptism,  whilst  the  latter  is  exhibited,  and  sealed  unto  us 
in  the  supper  by  the  eating  of  bread,  and  the  drinking  of  wine.  Hence 
whilst  the  sacraments  agree,  as  to  the  things  which  they  signify,  thej' ,  nev- 
ertheless, differ  as  to  the  manner  in  which  these  things  are  expressed.  3. 
They  differ  as  to  the  design  peculiar  to  each.  Baptism  is  the  sign  of  the 
covenant  between  God  and  the  faithful ;  the  Lord's  supper  is  the  sign  of 
the  preservation  of  the  same  covenant :  or,  baptism  is  the  sign  of  our  re- 
generation, and  connection  with  the  church  and  covenant  of  God ;  the 
Lord's  supper  is  the  sign  of  the  nourishment  and  preservation  of  those  who 
have  already  entered  into  the  church.  It  is  necessary  that  the  Spirit  should 
first  renew  us,  of  which  renewal  baptism  is  the  sign ;  then  after  we  are 
renewed  it  is  further  necessary  that  we  should  be  nourished  by  the  body 
and  blood  of  Christ,  the  sign  of  which  is  the  Lord's  supper.  Or  to  express 
it  more  briefly,  God  assures  us  by  baptism  of  our  reception  into  the  church, 
and  confirms  us  in  regard  to  the  preservation  and  iacrease  of  his  gifts  by 
the  use  of  the  Lord's  supper.  Yet  Christ,  who  regenerates  and  nourishes 
us  unto  everlasting  life  is  one  and  the  same.  4.  They  differ  as  to  the  man- 
ner of  their  observance.  Baptism  merely  requires  regeneration,  and  is 
applied  unto  all  those  whom  the  church  regards  as  regenerated,  including 


TUE  lord's  supper.  381 

adults  -who  make  a  profession  of  repentance  and  faltli,  and  infants  bom  in 
the  church  ;  whilst  the  Lord's  supper  recjuires  that  those  who  receive  it 
examine  their  faith,  commemorate  the  Lord's  death,  and  express  their 
thankfulness.  "  This  do  in  remembrance  of  me."  "  Ye  do  shew  the 
Lord's  death  till  he  come."  "  Let  a  man  examine  himself."  (Luke  22  : 
19.  1  Cor.  11:  26,  28.)  All,  therefore,  who  belong  to  the  church, 
infants  as  Avell  as  adults,  are  to  be  baptized ;  whilst  none  but  such  as  are 
capable  of  examining  themselves  and  shewing  the  Lord's  death  are  to  be 
admitted  to  the  supper.  5.  They  differ  in  the  order  of  their  observance. 
Baptism  precedes  the  Lord's  supper,  which  ought  not  to  be  administered 
to  any,  except  such  as  have  been  baptized,  and  that,  not  until  they  have 
made  a  profession  of  their  repentance  and  faith.  Hence  in  the  ancient 
church,  after  the  sermon,  and  just  before  the  administration  of  the  supper, 
they  dismissed  those  who  were  excommunicated ;  likewise  such  as  were 
possessed  with  an  evil  spirit,  and  those  who  were  learning  the  first  rudi- 
ments of  the  Christian  faith,  who  were  either  not  yet  baptized,  or  had  been 
baptized  in  their  infancy,  but  did  not  sufficiently  understand  the  principles 
of  religion.  So  it  was  also  in  the  Jewish  Church,  in  relation  to  those  who 
were  unclrcumcised.  If  those  now  who  were  baptized,  were  not  admitted 
to  the  supper  before  they  made  a  profession  of  their  faith,  much  less  are 
they  to  be  admitted,  who,  although  they  are  baptized,  lead  ofiensive  and 
wicked  lives.  6.  The  Lord's  supper  is  to  be  observed  frequently,  because 
it  is  proper  for  us  often  to  commemorate  his  death.  It  was  instituted  to 
be  a  public  commemoration,  and  showing  of  his  death.  It  is  also  neces- 
sary for  us  frequently  to  have  our  faith  confirmed  in  regard  to  the  perpe- 
tuity of  the  covenant.  The  Lord's  supper  is,  therefore,  to  be  often 
repeated,  as  in  the  case  of  the  paschal  Lamb.  Baptism,  however,  is  not 
to  be  repeated,  because  there  is  no  command  requiring  it,  and  because  it 
is  the  sign  of  our  reception  in  the  church  and  covenant  of  God.  The  cov- 
enant once  entered  into  is  not  again  made  void  in  the  case  of  those  who 
repent,  but  remains  unchangeable.  The  gifts  and  calling  of  God  are  with- 
out repentance.  There  is,  therefore,  no  new  covenant  made,  not  even  in 
the  case  of  those  who  fall,  and  renew  their  repentance.  There  is  merely 
a  renewal  of  the  first  covenant.  Hence  it  is  said  :  "  This  do  ye  as  oft  as 
ye  drink  it,  in  remembrance  of  me.  For  as  often  as  ye  eat  this  bread  and 
drink  this  cup,  ye  do  shew  the  Lord's  death  till  he  come."  (1  Cor.  11 : 
25,  26.)  Of  baptism  it  is  said :  "As  many  of  us  as  were  baptized  into 
Jesus  Christ,  were  baptized  into  his  death."  "  He  that  belie veth  and  is 
baptized  shall  be  saved."     (Rom.  6  :  3.     Mark  16  :  16.) 


Question  76.     What  is  it  then  to  eat  the  crucified  body,  and  drink  the 
shed  blood  of  Christ  ? 

Answer.  It  is  not  only  to  embrace  with  a  believing  heart,  all  the  sufferings  and 
death  of  Christ,  and  thereby  to  obtain  the  pardon  of  sin  and  life  eternal ;  but  also, 
besides  that,  to  become  more  and  more  united  to  his  sacred  body,  by  the  Holy  Ghost, 
who  dwells  both  in  Christ  and  in  us  ;  so  that  we,  although  Christ  is  in  heaven,  and 
we  on  earth,  are,  notwithstanding,  "flesh  of  his  flesh  and  bone  of  his  bone  ;"  and 
that  we  live  and  are  governed  for  ever  by  one  Spirit,  as  members  of  the  same  body 
are  by  one  soul. 


382  THE   LORU'S    SUrPER. 

EXPOSITIOX. 

This  Question  has  respect  to  the  thing  -which  is  signified  bj  the  Lord's 
supper.  The  eating  of  the  body,  and  the  drinking  of  the  blood  of  Christ  is 
not  corporal,  but  spiritual,  and  embraces,  1.  Faith  in  his  sufferings  and 
deatli.  2.  The  forgiveness  of  sins,  and  the  gift  of  eternal  hfe  through 
faith.  3.  Our  union  •with  Christ  through  the  Holv  Spirit,  who  dwells  both 
in  Christ  and  in  us.  4.  The  quickening  influence  of  the  same  Spirit. 
Hence  to  eat  the  crucified  body  and  to  drink  the  shed  blood  of  Christ  is  to 
believe  that  God  receives  us  into  his  favor  for  the  sake  of  Christ's  merits, 
that  "we  obtain  the  remission  of  our  sins,  and  reconciliation  with  God  by  the 
same  faith,  and  that  the  Son  of  God,  who  having  assumed  our  nature  uni- 
ted it  personally  with  himself,  dwells  in  us,  and  joins  us  to  himself,  and  the 
nature  which  he  assumed,  by  granting  unto  us  his  Spiiit,  through  whom 
he  regenerates  us,  and  restores  in  us  light,  righteousness,  and  eternal  life 
such  as  belongs  to  the  nature  which  he  took  upon  himself.  Or  to  express 
it  more  briefly,  it  is  to  beheve — to  obtain  the  remission  of  sins  by  faith — to 
be  united  with  Christ,  and  to  become  partakers  of  his  life,  or  to  be  made 
like  unto  Chi-ist  by  the  Holy  Spirit  who  works  the  same  things  both  in 
Christ  and  in  us. 

Tliis  eating  is  that  communion  which  we  have  with  Christ,  of  which  the 
Scriptures  speak,  and  of  which  we  make  confession  in  the  Creed,  which 
consists  in  a  spiritual  union  with  Christ,  as  members  with  the  head,  and 
branches  with  the  vine.  Christ  teaclies  this  eating  of  his  flesh  in  the  sixth 
chapter  of  John,  and  confii-ms  it  in  the  supper  by  external  signs.  It  is  in 
this  sense  that  the  ancient  fathers,  such  as  Augustin,  Eusebius,  Xazianzen, 
Hilary  and  others,  explain  the  eating  of  Christ's  flesh  as  we  shall  hereafter 
show.  It  is  plain,  therefore,  that  neither  the  doctrine  of  transubstantia- 
tion  which  the  Papists  advocate,  nor  a  corporal  presence  of  Christ,  and  the 
eating  of  his  body  in  the  bread  with  the  mouth,  which  many  defend,  can  be 
established  from  the  language  which  is  employed  in  reference  to  the  supper, 
which  promises  the  eating  of  Christ's  body. 


Question  77.  Where  has  Christ  promised,  that  he  will  as  certainly 
feed  and  nourish  believers  with  his  body  and  blood,  as  they  eat  of  this 
broken  bread,  and  drink  of  this  cup  ? 

Answer.  In  the  institution  of  the  supper,  which  is  thus  expressed  :  '•  The  Lord 
Jesus,  in  the  same  night  in  which  he  was  betrayed,  took  bread,  and  when  he  had 
given  thanks,  he  brake  it,  and  said,  take,  eat ;  this  is  my  body  vrhich  is  broken  for 
you  ;  this  do  in  remembrance  of  me  :  After  the  same  manner  also  he  took  the  cup, 
when  he  had  supped,  saying,  this  cup  is  the  new  testament  in  my  blood  :  this  do  ye 
as  often  as  ye  drink  it,  in  remembrance  of  me.  For  as  often  as  ye  eat  this  bread 
and  drink  this  cup,  ye  do  show  the  Lord's  death  until  he  come." 

This  promise  is  repeated  by  the  holy  Apostle  Paul,  where  he  says,  '•'  the  cup  of 
blessing  which  we  bless,  is  it  not  the  communion  of  the  Mood  of  Christ !  the  bread 
which  we  break,  is  it  not  the  communion  of  the  body  of  Christ  ?  for  we,  being  many, 
are  one  bread  and  one  body  ;  because  we  are  all  partakers  of  that  one  bread. 


THE  lord's  supper.  380 

EXPOSITION. 

The  institution  of  the  Lord's  supper  establishes  the  true  and  saving  com- 
munion of  the  body  and  blood  of  Christ.  We  must,  therefore,  diligently 
enquire  after  the  true  meaning  of  the  words  of  the  institution.  Matthew, 
^lark  and  Luke,  give  a  particular  account  of  the  institution  of  tlie  Lord's 
sui)per,  Avhich  we  have  repeated  by  the  apostle  Paul  in  his  first  epistle  to 
the  Corinthians.  We  shall  here  repeat  the  account  which  each  one  gives 
of  the  institution  of  the  supper. 

Matthew  26:  26,  &c. 


"  And  as  they  were  eating,  Jesus  took  bread,  and  blessed  it,  and  brake 
it,  and  gave  it  to  the  disciples,  and  said,  Take,  eat ;  this  is  my  body.  And 
he  took  the  cup,  and  gave  thanks,  and  gave  it  to  them,  saying,  Drink  ye  all 
of  it :  For  this  is  my  blood  of  the  New  Testament,  which  is  slied  for  many 
for  the  remission  of  sins." 


Mark  14 :  22,  kc. 


"  And  as  they  did  eat,  Jesus  took  bread  and  blessed,  and  broke  it,  and 
gave  to  them,  and  said.  Take,  eat,  this  is  my  body.  And  he  took  the  cup. 
and  when  he  had  given  thanks,  he  gave  it  to  them,  and  they  all  drank  of  it. 
And  he  said  unto  them,  This  is  my  blood  of  the  ISTew  Testament  which  is 
shed  for  many." 


Luke  22 :  19,  &c. 

"  And  took  bread,  and  gave  thanks,  and  brake  it,  and  gave  unto  them 
saying :  This  is  my  body  which  is  given  for  you :  this  do  in  remem- 
brance of  me.  Likewise  also  the  cup  after  supper,  saying  :  This  cup  is  the 
New  Testament  in  my  blood  which  is  shed  for  you." 


1  Cor.  11 :  23,  &c. 

"  For  I  have  received  of  the  Lord,  that  which  also  I  delivered  unto  you  ; 
that  the  Lord  Jesus,  the  same  night  in  which  he  was  betrayed,  took  bread, 
and  when  he  had  given  thanks  he  brake  it,  and  said  :  Take  eat,  this  is  rjy 
body  which  is  broken  for  you  ;  this  do  in  remembrance  of  me.  After  the 
same  manner  also  he  took  the  cup,  when  he  had  supped,  saying :  This  cup- 
is  the  New  Testament  in  my  blood  :  this  do  ye  as  oft  as  ye  drink  it,  in  re- 
membrance of  me.  For  as  often  as  ye  eat  this  bread,  and  drink  this  cup. 
ye  do  shew  the  Lord's  death  till  he  come." 


We  shall  now  give  a  short  exposition  of  the  words  of  the  Apostle  Paul, 
as  just  quoted,  and  then  present  our  views  upon  this  most  important  subject. 


384 

The  Lord  Jesus  :  He  is  the  author  of  this  supper.  It  is  for  this  reason 
called  the  Lord's  supper.  We  must,  therefore,  inquire  what  the  Lord  did, 
said,  and  commanded,  as  Cyprian  appropriately  admonishes  us,  when  he 
sajs :  "if  Christ  alone  is  to  be  heard,  we  must  not  regard  what  any  one 
before  us  has  thought  proper  to  be  done  ;  but  what  Christ,  who  is  before  all, 
has  first  done.^^ 

The  same  flight  in  ivhich  he  was  betrayed :  This  circumstance  is  added 
to  teach  us  that  Christ  instituted  his  supper  at  the  last  celebration  of  the 
Passover  that  he  might  show,  1.  That  there  was  now  an  end  to  all  the  an- 
cient sacrifices,  and  that  he  substituted  a  new  sacrament,  which  should 
henceforth  be  observed,  the  Passover  being  now  abohshed  ;  and  that  it  sig- 
nified the  same  thing  which  that  did  in  the  place  of  which  it  was  substitu- 
ted, with  the  exception  of  the  difference  of  time.  The  Paschal  Lamb 
signified  that  Christ  would  come,  and  offer  himself  a  sacrifice.  The  Lord's 
supper  teaches  that  this  is  already  accomphshed.  2.  That  he  might  excite 
his  disciples,  and  us  to  a  more  attentive  consideration  of  the  cause  on  ac- 
count of  which  he  instituted  this  supper,  and  that  he  might  also  show  how 
solemnly  he  would  commend  it  to  our  regard,  in  as  much  as  he  would  not 
do  any  thing  just  before  his  death,  except  that  which  w^as  of  the  greatest 
importance.  Christ  instituted  it  then  at  the  time  of  his  death  that  it  might 
be,  as  it  were,  the  testament,  or  last  w^ill  of  our  testator.  In  a  word :  Paul 
adds  this  circumstance  that  we  may  know,  that  Christ  instituted  this  supper 
as  a  memorial  of  himself  now  ready  to  die. 

Re  took  bread:  The  bread  which  Christ  took  was  unleavened  bread, 
such  as  they  ate  at  the  feast  of  the  Passover.  This  circumstance,  however, 
does  not  properly  belong  to  the  Supper,  any  more  than  the  evening  at  which 
time  it  was  instituted  ;  for  the  use  of  unleavened  bread  at  the  institution 
was  accidental.  Hence  we  must  not  infer  from  this  that  there  is  any  ne- 
cessity for  the  use  of  such  bread  in  the  celebration  of  the  Supper,  or  that 
Christ  would  lay  down  any  particular  way  of  baking,  or  using  it.  Yet  still 
the  bread  which  is  used  in  the  celebration  of  the  Lord's  supper  diffei*s  from 
common  bread,  for  whilst  the  latter  is  eaten  for  the  nourishment  of  the  body, 
the  former  is  received  for  the  nourishment  of  the  soul,  or  for  the  confirma- 
tion of  our  faith,  and  union  with  Christ.  It  is  here  to  be  observed  too,  that 
Christ  is  said  to  have  taken  bread  from  the  table,  that  is,  with  his  hand. 
Hence  he  did  not  take  his  body  ;  nor  did  he  take  his  body  with,  in,  or  un- 
der the  bread,  except  in  a  sacramental  sense  :  for  his  body  did  not  lie  upon, 
but  sat  at  the  table. 

When  he  had  given  thanks  :  Matthew  and  Mark  say  of  the  bread,  ivhen 
he  had  blessed  it;  and  of  the  cup,  ivhen  he  had  given  thanks.  Luke  and 
Paul  say  of  the  bread,  ivhen  he  had  given  thanks.  Hence  to  bless,  and 
give  thanks  signify  in  this  place  the  same  thing,  so  that  the  mystery  of  the 
magical  consecration  of  the  Papists,  cannot  be  found  in  the  difference  of  the 
language  here  used.  Christ  blessed,  that  is,  gave  thanks  to  his  Father,  and 
not  to  the  bread,  for  spiritual  blessings ;  because  his  work  on  earth  was 
now  finished,  with  the  exception  of  the  last  act,  which  was  just  at  hand,  and 
because  it  pleased  the  Father  to  redeem  the  world  by  ^he  death  of  his  Son : 
or  he  gave  thanks  because  the  typical  Passover  w^as  abolished,  and  that 
which  was  true,  and  signified  was  now  exhibited,  and  that  the  Church  had 
a  memorial  of  him  ;  or  he  may  have  given  thanks  for  the  wonderful  gath- 
ering and  preservation  of  the  church. 


385 

He  brake  it :  He  broke  the  bread  which  he  took  from  the  table,  and 
distributed  the  one  bread  amon<^  many,  and  not  some  invisible  thing  which 
was  concealed  in  the  bread.  lie  did  not  break  his  body,  but  the  bread. 
Hence  Taul  says,  ''  The  bread  which  we  break."  (1  Cor.  10 :  IG.)  He 
distributed  the  one  bread  among  many :  because  we  being  many  are  one 
body.  Christ  then  broke  the  bread  not  merely  for  the  purpose  of  distrib- 
uting it,  but  also  to  signify  thereby,  1.  The  greatness  of  his  suflfe rings,  and 
the  separation  of  his  soul  from  hisliody.  2.  The  communion  of  many  with 
his  own  body,  and  the  bond  of  their  union,  and  mutual  love.  "  The  bread 
which  we  break  is  it  not  the  communion  of  the  body  of  Christ ;  for  we  be- 
ing many  are  one  bread,  and  one  body  ;  for  we  are  all  partakers  of  that 
one  bread."  (1  Cor.  10  :  16.)  The  breaking  of  the  bread  is,  therefore, 
a  necessary  ceremony  both  on  account  of  its  signification,  and  for  the  con- 
firmation of  our  faith,  and  is  to  be  retained  in  the  celebration  of  the  Supper: 
1.  Because  of  the  command  of  Christ,  Bo  this.  2.  Because  of  the  authority 
and  example  of  the  church  in  the  times  of  the  Apostles,  which  in  view 
of  this  circumstance,  termed  the  whole  transaction,  the  breaking  of  bread, 
3.  For  our  comfort,  that  we  may  know  that  the  body  of  Christ  was  broken 
for  us,  as  certainly  as  we  see  the  bread  broken.  4.  That  the  doctrine  of 
transubstantiation  and  consubstantiation  may  be  rejected,  and  abandoned. 

Take,  eat :  This  command  was  addressed  to  the  disciples  and  the  whole 
church  of  the  New  Testament,  from  which  it  appears,  1.  That  the  Popish 
mass,  in  which  the  Priest  gives  nothing  to  be  received,  and  eaten  by  the 
church,  is  not  the  Lord's  supper,  but  a  private  supper  to  him  that  sacrifices, 
and  a  mere  theatrical  performance.  2.  That  we  ought  not  to  be  idle  spec- 
tators of  the  supper,  but  ought  to  receive,  and  eat  it.  3.  That  the  Lord's 
supper  ought  not  to  be  celebrated,  except  w^here  there  are  those  to  receive 
and  partake  of  it.  4.  That  it  is  a  sign  of  grace  on  the  part  of  God,  w^ho 
exhibits  unto  us  certain  benefits  which  we  are  to  receive  by  faith,  as  w^e 
take  the  signs  with  our  hand  and  mouth. 

This  is  my  body :  TJiis,  that  is,  tliis  bread :  as  if  he  would  say,  this 
thing  which  I  have  in  my  hand,  which  was  bread.  That  this  is  the  proper 
interpretation  is  evident  from  the  following  considerations  :  1.  Christ  took 
nothing  but  bread :  he  broke  bread  :  and  gave  the  broken  bread  to  the  dis- 
ciples. 2.  Paul  says  expressly,  "  The  bread  which  we  break  is  it  not  the 
communion  of  the  body  of  Christ?"  3.  It  is  said  of  the  wine:  "This 
cup  is  the  New  Testament  in  my  blood."  It  is  in  the  same  way  that  it  is 
here  said.  This,  meaning  this  bread,  is  my  body  ivhich  is  h'oken  for  you, 
and  delivered  unto  death.  The  hteral  sense,  if  we  understand  the  words 
properly,  is  this  :  The  substance  of  this  bread  is  the  substance  of  my  body. 
But  to  understand  the  w^ords  in  this  sense  would  be  absurd  ;  for  bread  is 
something  destitute  of  life,  which  is  baked  of  gi*ain,  and  not  personally  uni- 
ted with  the  "Word ;  but  the  body  of  Christ  is  a  living  substance,  born  of 
the  \drgin  Mary,  and  personally  united  with  the  Word.  Christ,  then,  calls 
the  bread  his  body,  meaning  thereby,  that  it  is  the  sign  of  his  body,  attrib- 
uting by  a  figure  of  speech,  the  name  of  the  thing  signified  to  the  sign  ; 
because  he  appoints  this  bread  as  the  sign,  and  sacrament  of  his  body,  as 
Augustin  interprets  it  when  he  says  :  "  The  Lord  did  not  hesitate  to  say, 
This  is  my  body,  when  he  gave  the  sign  of  his  body.^^  Be  it  far  from  us, 
therefore,  that  we  should  say  that  Christ  took  bread  visibly,  and  his  body 
invisibly  in  the  bread ;  for  he  did  not  say,  In  this  bread  is  my  body ;  or, 
25 


386  THE  lord's  supper. 

This  bread  is  my  body  invisibly  ;  but,  This  bread  is  my  body,  true,  and 
visible  which  is  offered  for  you. 

These,  moreover,  are  the  words  of  the  promise  added  to  this  sacrament, 
for  the  purpose  of  teaching  us  that  the  bread  in  this  use  is  the  body  of 
Christ,  which  is  exhibited  and  given  to  those  who  partake  of  it  and  believe 
in  this  promise ;  or,  it  is  the  flesh  of  Christ  which  he  promised  that  he 
would  give  for  the  life  of  the  world.  For  this  is  the  same  promise  which 
Christ  had  made  before  in  the  sixth  chapter  of  John,  where  he  says  that 
his  flesh  shall  quicken  us,  and  that  it  shall  contribute  to  the  salvation  of 
those  who  eat  of  it.  Here  he  merely  adds  the  sacramental  rite,  which 
clothes  and  seals  the  promise,  as  if  he  would  say :  I  have  promised  in  the 
gospel  eternal  life  to  all  that  eat  my  flesh  and  drink  my  blood ;  now  I  con- 
firm and  seal  with  this  external  rite  the  promise  which  I  have  made,  that 
henceforth  all  that  believe  this  promise  and  eat  this  bread  may  be  fully 
persuaded  and  assured  that  they  do  truly  eat  my  flesh,  which  is  given  for 
the  life  of  the  world,  and  that  they  have  eternal  life. 

By  this  promise  the  bread  is  made  the  sacrament  of  Christ's  body,  and 
his  body  is  made  the  tiling  signified  by  this  sacrament ;  and  these  two,  the 
sign  and  thing  signified,  are  joined  in  the  sacrament,  not  by  any  physical 
union,  nor  by  any  corporal  or  local  existence  of  the  one  in  the  other,  much 
less  by  a  transubstantiation  or  change  of  the  one  into  the  other ;  but  by  a 
sacramental  union  whose  bond  is  this  promise  which  is  added  to  the  bread, 
requiring  faith  of  those  who  use  it,  which  union  declares,  seals  and  exhibits 
the  things  signified  by  the  signs.  From  this  it  appears  that  these  things 
in  their  lawful  use  are  always  exhibited  and  received  conjointly,  but  not 
without  faith,  viewing  and  apprehending  the  thing  promised  and  now  pre- 
sent in  the  sacrament ;  yet  not  present  or  included  in  the  sign,  as  in  a 
vessel,  but  present  in  the  promise  which  is  the  better  part,  being  the  soul 
of  the  sacrament.  For  they  want  judgment  who  say  that  the  body  of  Clu*ist 
cannot  be  present  in  the  sacrament  unless  it  be  in  or  under  the  bread,  as 
if  the  bread  alone  without  the  promise  were  the  sacrament,  or  the  principal 
part  of  it. 

Which  for  you :  For  my  disciples ;  that  is,  for  your  salvation  and  that 
of  the  whole  church. 

Is  broJceji :  But  the  body  of  Christ,  some  one  may  say,  was  not  broken, 
nor  is  it  now  broken.  To  this  we  reply,  that  the  Apostle  in  this  passage 
has  respect  to  the  signification  of  the  breaking  of  the  bread,  which  denotes 
the  rending  of  Christ's  body.  For,  as  the  bread  is  broken  in  pieces,  so 
the  body  and  soul  of  Christ  were  torn  from  each  other  upon  the  cross.  The 
property  of  the  sign  is,  therefore,  by  a  sacramental  metonymy,  attributed 
to  the  thing  signified. 

This  do  :  This  is  a  command  for  the  observance  of  this  sacrament. 
This  which  you  see  me  do,  do  ye  also  hereafter  in  my  church ;  when  con- 
gregated take  bread,  give  thanks,  break,  distribute,  eat,  &c.  He  compre- 
hends and  gives  command  in  reference  to  the  whole  transaction ;  and  that 
to  us  who  believe,  and  not  to  the  Jews  who  were  about  to  crucify  him. 

In  remeynhrance  of  me  :  That  is,  meditating  upca  my  benefits  which  I 
have  bestowed  upon  you,  and  which  this  sacrament  calls  to  your  remem- 
brance ;  feeling  also  in  your  hearts  that  I  give  you  these  my  gifts,  and 
celebrating  them  by  public  confession  in  the  sight  of  God,  angels  and  men, 
and  so  givuig  thanks  for  them.     The  design  of  the  Lord's  supper  is,  there- 


"-^Jl^'^-i^  - •■  *_L_;. L'  ■ '^iSl^j 


THE  lord's  supper.  387 

fore,  a  remembrance  of  Christ,  which  does  not  consist  merely  in  meditating 
upon  his  history,  but  is  a  remembrance  of  his  deatli  and  ];enefits,  including 
faith  by  -svhich  we  appropriate  to  ourselves  Christ  and  his  merits,  and  grat- 
itude or  a  public  confession  of  the  benefits  of  Christ.  The  parts  of  this 
remembrance,  which  is  as  it  were  the  whole  supper,  arc  faith  and  gratitude, 
from  which  it  appears  that  it  was  instituted  to  be  a  memorial  of  Christ, 
calling  to  our  recollection  what,  and  how  great  benefits  he  hath  purchased 
for  us,  and  with  what,  and  how  great  sufierings  he  has  obtained  them, 
confirming  in  us  at  the  same  time  the  faith  by  which  we  receive  these  gifts. 
It  does  not,  therefore,  follow,  that  because  Christ  has  instituted  the  supper 
to  his  remembrance,  that  it  is  not  for  the  confirmation  of  our  faith,  any  more 
than  if  I  were  to  say,  the  supper  does  not  confirm  our  faith,  because  the 
Holy  Ghost  does.  It  is  no  proper  consequence  to  infer  the  denial  of  an 
instrumental  cause  from  the  fact,  that  we  give  prominence  to  the  chief 
cause,  no  more  than  the  denial  of  a  part  follows  from  a  statement  of  the 
"whole  of  which  it  is  a  part.  Remembrance  of  Christ  comprehends  the 
remembrance  of  his  benefits,  together  with  faith  and  the  giving  of  thanks ; 
for  Christ  by  the  use  of  these  signs  admonishes  us  of  himself  and  of  his 
benefits,  and  stirs  up  and  establishes  our  confidence  in  him,  from  which  it 
naturally  follows  that  we  also  publicly  express  our  gratitude  to  him.  Hence 
this  supper  ought  not  only  to  admonish  us  of  our  duty,  as  some  will  have 
it,  but  it  should  first  remind  us  of  Christ's  benefit,  and  then  of  our  duty ; 
for  where  there  is  no  benefit,  there  cannot  be  any  gratitude. 

JDrinh  ye  all  of  this :  This  command  condemns  the  conduct  of  the 
Pope  who  refused  the  laity  the  cup,  and  is  likewise  opposed  to  the  sophis- 
tical figment  of  the  concomitance  of  the  blood  with  the  body  of  Christ 
under  the  form  of  bread.  Christ  commanded  all  to  eat  and  to  drink.  The 
Pope,  however,  will  not  allow  the  wine  to  any  but  the  priests,  giving  nothing 
more  than  the  bread  to  the  laity,  affirming  that  they  drink  in  eating  the 
bread.  This  shameful  conduct  is  condemned  by  this  command  of  Christ  : 
"  Drink  ye  all  of  this."  That  the  argument  of  the  Pope  in  justification 
of  his  course  is  a  mere  sophism,  when  he  affirms  that  this  command  had 
reference  merely  to  the  disciples  who  were  present  at  the  time,  who  were 
not  laymen,  but  priests,  is  evident,  1.  Because,  by  this  argument  they 
foolishly  make  the  disciples  mass-mumming  priests.  2.  Because,  the 
Scriptures  do  not  recognize  the  distinction  which  they  make  between  the 
priests  and  laity.  All  the  faithful  are  called  priests  in  the  Scriptures. 
^'  And  hath  made  us  kings  and  priests  unto  God,  and  his  Father."  "  Ye 
are  a  royal  priesthood,  to  offer  up  spiritual  sacrifices  acceptable  to  God  by 
Jesus  Christ."  (Rev.  1:6.  1  Pet.  2 :  9,  5.)  3.  Because,  by  the  same 
pretext  the  whole  supper  might  be  taken  away  from  the  laity,  especially 
from  females,  if  it  were  true  that  none  are  to  be  admitted  to  this  sacrament 
but  that  class  of  persons  present  at  its  institution.  The  figment  of  con- 
comitance is  a  wicked  pretext,  which  Christ  refutes  when  he  calls  the  bread 
by  itself,  his  body,  and  the  cup  by  itself,  his  blood,  and  gave  both  separately 
to  the  disciples  to  be  eaten  and  drunk,  and  commanded  them  henceforth  to 
administer  them  in  the  same  way. 

This  cup  is  the  Neiv  Testament:  Or,  the  covenant  according  to  the 
Greek  word  ^ja^r^xy],  which  corresponds  with  the  Hebrew  Berith.  It  is 
called  the  neiu  covenant,  which  means  the  renewed,  or  fulfilled  covenant. 
The  new  covenant  consists  in  our  reconciliation  with  God,  and  communion 


388 

^-Ith  Christ  and  all  his  benefits  by  faith  in  his  sacrifice  already  offered, 
without  the  observance  of  the  ceremonies  of  the  old  Passover.  The  supper 
is  called  the  new  covenant  with  reference  to  its  signification,  because  it  is 
the  sign  and  seal  of  this  covenant,  sealing  unto  us  our  reconciliation  with 
God,  and  our  union  with  Christ  bj  faith.  Christ  in  calling  the  supper  the 
new  covenant,  comprehends  both  the  promise  and  the  condition  expressed 
in  the  promise,  which  is  repentance  and  faith  on  our  part ;  from  which  it 
follows  that  it  was  also  instituted  to  bind  us  to  a  Christian  life.  The  new 
covenant  is  here  also  opposed  to  the  old,  which  was  the  Passover  with  its 
rites.  The  supper  signifies  Christ  already  offered;  the  Passover  signified 
Christ  who  should  be  offered.  Both,  however,  signify  our  union  with 
Christ.  From  what  has  now  been  said,  we  may  infer  that  the  drinking  of 
the  blood  of  Christ  is  not  corporal ;  for  the  New  Testament  is  only  one, 
and  includes  also  all  the  people  of  God  who  lived  before  the  coming  of 
Christ  into  the  world. 

In  my  bloody  ichich  is  shed  for  you  for  the  remission  of  sins :  The  blood 
of  Christ  is  his  death.  Hence  in  his  blood,  is  the  same  thing  as  in,  or  on 
account  of  his  death.  The  shedding  of  the  blood  of  Christ  is  his  merit,  in 
view  of  which  we  receive  the  forgiveness  of  sin,  when  it  is  apprehended  by 
faith. 

As  often  as  ye  eat  this  bread :  The  supper  is,  therefore,  to  be  frequently 
celebrated,  which  we  may  also  establish  from  its  design,  which  is  to  cele- 
brate the  Lord's  death. 

Ye  do  sheiv  the  Lord's  death  :  Believe  that  Christ  died,  and  that  for  you ; 
then  profess  his  death  publicly  before  all. 

Until  he  come :  This  supper  is,  therefore,  to  be  perpetuated  unto  the  end 
of  the  world,  nor  is  any  other  external  form  of  worship"  to  be  expected. 

The  words  of  the  institution,  which  we  have  now  explained,  may  be 
more  fully  illustrated  by  the  words  of  the  Apostle  :  *'  The  cup  of  blessing 
which  we  bless,  is  it  not  the  communion  of  the  blood  of  Christ  ?  The  bread 
which  we  break,  is  it  not  the  communion  of  the  body  of  Christ  ?"  (1  Cor. 
10:16.) 

The  cup  of  blessing :  It  is  called  the  cup  of  blessing,  or  thanksgiving, 
because  it  is  received  for  this  end,  that  we  may  call  to  mind  the  benefits 
of  Christ,  and  so  render  thanks  to  him  for  his  sufferings  and  death. 

The  communion  of  the  blood  of  Christ :  Communion  is  a  participation 
in  the  thing  which  is  common.  The  communion  of  the  body  and  blood  of 
Christ  is,  therefore,  to  be  made  through  faith  partakers  of  Christ  and  ali 
his  benefits,  by  the  same  Spirit  dwelling  both  in  Christ,  and  in  us,  and 
effecting  the  same  things  in  us  which  he  does  in  Christ :  or,  it  is  the  spirit- 
ual fellowship  which  the  faithful  have  with  Christ,  as  members  with  the 
head,  and  as  branches  with  the  vine.  The  bread  and  wine  are  the  com- 
munion, that  is,  they  are  the  sign  and  testimony  of  our  communion  with 
Christ.  This  communion,  as  the  Apostle  briefly  expresses  it,  consists  in 
this,  that  we  being  many  are  one  body ;  from  which  it  is  easy  to  see  that 
this  our  communion  with  Christ  is  no  corporal  eating ;  for  it  is  effected 
only  by  faith  and  the  Holy  Ghost.  Christ  is  the  head,  and  we  are  the 
members ;  all  who  are  members  have  communion  in  all  the  benefits  of 
Christ.  The  head  and  benefits  are  both  common :  hence  we  are  all  mem- 
bers in  common  and  so  have  mutual  love  one  to  another. 


i 


389 


TWENTY-NINTU  LORD'S  DAY. 


Question  78.     Do  then  the  bread  and  wine  become  the  very  body  and 
blood  of  Christ  ? 

Answer.  Not  at  all  ;  but  as  the  water  in  baptism  is  not  changed  into  the  blood  of 
Christ,  neither  is  the  washing  away  of  sin  itself,  being  only  the  r.ign  and  confirma- 
tion thereof  appointed  of  God  ;  so  the  bread  of  the  Lord's  supper  is  not  changed  into 
the  very  body  of  Christ,  though,  agreeably  to  the  nature  and  properties  of  sacra- 
ments, it  is  called  the  body  of  Christ  Jesus. 

EXPOSITION. 

The  Catechism,  in  the  answer  to  this  Question,  rejects  the  doctrine  of 
transubstantiation  advocated  by  the  Papists,  and  also  the  doctrine  of  con- 
substantiation  defended  by  the  Ubiquitarians  and  others,  and  explains  the 
language  which  is  here  used  together  with  the  true  sense  of  the  words  of 
Christ,  TJds  is  my  body.  In  our  exposition  of  this  question  we  shall  con- 
sider, in  the  first  place,  the  form  of  speech  here  used,  and  the  true  sense  of 
the  words  of  Christ,  and  then  notice  the  controversies  in  regard  to  this  sub- 
ject. And  here  we  must  refer  to  this  sacrament,  what  was  said  when 
speaking  of  sacramental  phrases  in  general.  It  is  in  this  way  that  Augus- 
tin  makes  an  application  of  the  general  ntle  of  sacramental  phrases  to  the 
particular  instance  of  eating  the  flesh  of  Christ  when  he  says,  "  The  only 
ivay  by  which  we  can  determine  whether  a  Scriptural  phrase  is  to  be  taken 
in  a  proper^  or  figurative  sense,  is  to  see  if  it  can  properly  be  referred  to 
some  moral  duty,  or  be  made  to  harmonise  with  the  true  faith,  and  if  this 
cannot  be  done,  then  we  may  know  that  it  is  spoken  figuratively.''^  And 
then  a  little  further  on  he  produces  this  example  :  "  Except  ye  eat  the  flesh 
oftheSonof  man,  and  drink  his  blood  ye  have  no  life  in  you.  Here 
Christ  seems  to  enjoin  a  shameful  crime.  Hence  it  must  be  understood 
figuratively,  as  teaching  us,  that  ive  must  partake  of  the  passion  of  our  Lord, 
and  joyfully  and  profitably  call  to  mind,  that  his  flesh  teas  ivoioided  and 
pierced  for  us."  As  the  Scriptures  sometimes  speak  of  baptism  properly, 
and  at  other  times  figuratively,  as  we  demonstrated  when  speaking  of  bap- 
tism, so  they  speak  in  like  manner  of  the  Lord's  supper.  It  is,  for  instance, 
a  figurative  mode  of  speech  when  Christ  says,  of  the  bread.  This  is  my 
body ;  and  of  the  cup,  TJds  is  my  blood:  and  when  Paul  says,  This  cup 
is  the  New  Testament  in  my  blood.  For  in  all  these  instances  the  name  of 
the  thing  signified  is  attributed  to  the  sign  by  a  sacramental  metonymy. 
It  is  in  the  same  way  that  we  must  understand  Paul,  when  he  says.  Tins 
is  my  body  ivhich  is  broken  for  you,  because  he  attributes  the  property  of 
the  sign  (which  is  to  be  broken)  to  the  thing  signified.  It  is  in  the  same 
way  that  Cyprian  says :  "  When  ive  drink  of  the  cup  we  hang  to  the  cross, 
we  suck  the  blood,  and  place  our  tongues  in  the  very  wounds  of  our  Re- 
deemer.^^  It  is  in  the  same  way  that  we  must  understand  Chrysostom,  when 
he  says  :  "  The  blood  of  Christ  is  in  the  cup;  the  body  of  Christ  ivhich  is 
in  heaven  is  placed  on  earth  to  our  view ;  nor  is  it  only  seen ;  but  it  is 
touched;  nor  is  it  only  touched,  but  eaten  ;  it  is  held,  and  eaten  by  us,  as  a 
token  of  love,  as  we  sometimes  fondle  those  whom  we  love,^^  &c.  These 
declarations  are  all  to  be  understood  as  spoken  figuratively  of  the  body  of 
Christ. 


390  THE  lord's  supper. 

These  are  proper  forms  of  speech,  when  Christ  sajs,  TJiis  do  in  remem- 
hrance  of  me :  and  when  the  Fathers  every  where  in  their  writings  say, 
77ie  breaking  of  the  bread  is  a  memorial  of  the  sacrifice  of  Christ :  The 
bread  signifies  the  body  of  Christ :  It  is  a  figure,  a  sign,  a  sacrament  of 
the  body  of  Chnst. 

Of  the  controversy  respecting  the  words  of  the  institution  of 

THE   holy    supper. 

Since  our  adversaries,  the  Papists,  and  others,  deny  that  Christ  speaks 
sacramentally  in  the  words  of  the  institution,  and  contend  that  his  words 
are  to  be  hterally  understood,  we  must  here  say  something  in  regard  to  this 
controversy.  The  Papists  imagine  that  by  virtue  of  the  consecration  the 
bread  is  changed,  or  converted  into  the  body  of  Christ,  the  accidents  only 
remaining.  This  change  they  call  transubstantiation.  There  are  others 
again,  who  contend  that  there  is  a  consubstantiation,  or  co-existence  of  the 
body  of  Christ  in,  or  2vith  the  bread.  These  two  classes  of  persons  equally 
boast,  that  they  understand  the  words  of  Christ  in  their  natural  sense, 
which,  however,  is  far  from  being  true  ;  for  the  true  simplicity  and  prop- 
erty of  words  is  that  to  which,  for  a  proper  understanding  and  inter- 
pretation, nothing  is  added,  taken  away,  or  changed.  But  those  who 
believe  that  the  body  of  Christ  is  tvifh,  m,  and  under  the  bread,  add  to  the 
words  of  Christ  and  so  depart  from  their  true  simplicity ;  for  if  we  are  to 
retain  simply  what  Christ  said,  and  if  that  is  not  to  be  admitted  which  he 
did  not  say,  then  we  cannot  say,  The  bread  is  bread  and  the  body  of  Chist 
at  the  same  time;  but  simply,  The  bread  is  the  body  of  Christ.  For 
Christ  did  not  say  my  body  is  in,  or  with,  or  under  the  bread ;  or  the 
bread  is  bread,  and  my  body  at  the  same  time ;  nor  did  he  add,  (as  these 
persons  do)  really,  substantially,  corporally ;  but  these  were  all  the  words 
he  uttered.  This  is  my  body.  Neither  can  the  advocates  of  the  doctrine  of 
transubstantiation  prove  that  they  interpret  the  words  of  Christ  in  their 
natural  sense,  when  they  say  that  the  bread  is  changed  into  the  body  of 
Christ ;  for  this  is  an  invention  of  their  own.  Christ  does  not  say  the 
bread  was  already  made,  or  being  made,  or  would  be  made  his  bod}^ ;  but 
he  merely  said,  the  bread  is  my  body,  from  which  it  is  plain  that  no  change 
can  be  admitted  if  the  words  of  Christ  are  understood  in  their  literal  sense. 
Hence  it  is  with  little  success  that  these  persons  endeavor  to  make  it 
appear  that  they  interpret  the  words  of  Christ  in  their  hteral  sense,  when 
they  in  so  many  respects,  and  so  manifestly,  depart  from  them. 

We,  however,  retain  the  words  of  Christ  simply  without  any  addition,  or 
change,  affirming  that  the  bread  is  the  body  of  Christ,  the  true  and  visible 
body  which  was  offered  for  us  upon  the  cross.  But  as  these  words  when 
understood  in  their  literal  signification,  teach  what  is  repugnant  to  the  true 
christian  faith,  (for  if  the  bread  were  the  body  of  Christ  in  a  proper  sense, 
it  would  follow  that  it  was  crucified  for  us)  we  must  interpret  them  sacra- 
mentally, which  is  to  say,  that  the  bread  is  called  the  body  of  Christ,  be- 
cause it  is  the  sign  of  his  body,  and  that  the  cup,  or  the  wine  in  the  cup  is 
called  the  blood  of  Christ,  because  it  is  the  sign  of  the  blood  of  Christ. 
The  cup  is  hkewise  called  the  New  Testament,  because  it  is  the  sign  of  the 
New  Testament,  as  baptism  is  called  "the  washing  away  of  sin,"  and  "  the 
washing  of  regeneration,"  because  it  is  the  sign  of  both  these  things  which 


THE  loud's  suppek.  391 

are  effected  hj  the  blood  and  Spirit  of  Clirist.  The  true  sense  and  inter- 
pretation then  of  the  words  of  Christ,  This  is  my  hody^  lukich  is  given  for 
you^  is,  this  bread  which  I  break  and  give  unto  you  is  the  sign  of  my  body, 
whicli  was  deUvered  unto  death  for  you,  and  is  a  certain  seal  of  your  union 
with  me,  so  that  whosoever  shall  believe  and  eat  this  bread,  does,  in  a 
certain  sense,  really  and  truly  eat  my  body.  The  name  of  the  thing  sig- 
nified is,  therefore,  attributed  to  the  sign  by  a  sacramental  metonymy,  and 
that  both  on  account  of  the  analogy  which  there  is  between  the  sign  and 
thing  signified,  and  also  on  account  of  the  connection  which  the  thing  sig- 
nified has  with  the  sign  in  its  proper  use. 

In  this  interpretation  which  we  have  now  given  of  the  words  of  Christ, 
we  have  not  been  deceived  and  led  astray  by  philosophy,  and  human  reason, 
as  our  adversaries  basely  misrepresent  us ;  but  we  have  been  governed  by 
those  rules  according  to  which,  by  the  consent  of  all  wise  men,  we  are  to 
judge  of  the  correctness  of  the  interpretation  of  any  portion  of  Scripture, 
viz :  according  to  the  analogy  or  rule  of  faith ;  according  to  the  nature  of 
the  subject  or  thing,  and  according  to  the  testimony  of  Scripture  which  es- 
tablishes the  same  thing.  It  is  by  the  help  of  these  three  rules  that  the 
true  sense  of  Scripture  is  generally  determined,  whenever  there  is  any  ne- 
cessity to  depart  from  the  letter,  to  the  sense  of  any  particular  portion  of 
divine  truth.  1.  That  no  interpretation  is  to  be  received  which  does  not 
agree  with  the  rule  of  faith,  or  which  is  opposed  to  any  particular  article  of 
faith,  or  to  any  command  of  the  Decalogue,  or  to  any  express  declaration 
of  Scripture,  is  evident  from  this,  that  the  Spirit  of  truth  does  not  contradict 
itself.  2.  That  we  may  know  if  the  sense,  or  meaning  conveyed  by  any 
words  corresponds  with  the  nature  of  the  subject  spoken  of,  when  there  is 
any  controversy,  as  to  the  true  meaning,  we  must  see,  as  here  concerning 
the  supper,  w^hich  is  a  sacrament,  how  the  Scriptures  in  other  places  speak 
of  the  sacraments,  and  particularly  of  the  supper.  3.  And  lastly,  other 
parallel  passages  of  Scripture  must  be  considered,  which  either  plainly  and 
confessedly  teach  the  same  thing,  or  from  which  we  may  prove,  in  other 
words,  that  the  same  doctrine  is  taught  concerning  the  same  thing,  as  that 
which  is  comprehended  in  the  passage  under  controversy :  for  if  we  can 
arrive  at  the  true  meaning  of  any  other  clearer  and  uncontroverted  passage 
of  divine  truth,  we  may  also  be  fully  persuaded  of  the  sense  of  the  one 
about  which  there  is  a  dispute,  if  both  teach  the  same  thing.  Hence  it  is 
evident,  that  that  interpretation  of  the  w^ords  of  Christ  in  reference  to  the 
institution  of  the  Supper,  which  agrees  with  these  rules  must  be  true,  whilst 
those  which  differ  from  them  are  false.  Now  the  interpretation  which  we 
have  given  of  these  words,  which  indeed  is  not  ours,  but  the  interpretation 
of  Christ  himself,  of  the  apostle  Paul,  and  of  all  the  orthodox  Fathers,  agrees 
in  every  respect  with  these  rules.  There  can,  therefore,  be  no  doubt  of 
its  correctness  and  agreement  with  the  truth  of  the  gospel.  We  shall  now 
proceed  to  the  arguments  by  which  w^e  prove  that  the  interpretation,  which 
we  have  given  of  the  words  of  Christ  is  true.  These  arguments  consist  of 
four  kinds. 

I.  There  are  some  which  we  deduce  from  the  text  itself,  and  from  the 
circumstances  connected  with  the  institution  of  the  Lord's  supper. 

II.  There  are  others  which  we  gather  from  the  nature  of  the  thing  or 
subject  by  understanding  the  words  in  a  sense  corresponding  with  the  thing 


392 

itself,  or  Avhicli  is  the  same  thing  as  to  understand  them  according  to  the 
nature  of  all  sacraments. 

III.  There  are  others  again  which  we  infer  from  the  analogy  of  the 
articles  of  our  faith,  or  from  a  comparison  of  the  different  parts  of  christian 
doctrine. 

IV.  And  lastly,  there  are  others  which  we  derive  from  parallel  passages 
of  Scripture,  Avhich  teach  the  same  things  with  such  plainness  as  to  leave  no 
room  for  controversy. 

I.     The  arguments  deduced  from  the  words,  and   circumstances 

CONNECTED    WITH  THE   INSTITUTION    OF   THE   LoRD'S    SupPER. 

1.  The  human  nature  of  Christ  at  the  first  celebration  of  the  Supper  sat 
at  the  table  in  its  own  proper  place,  and  is  now  in  heaven.  Hence  it  was 
not  then,  nor  is  it  now  corporally  at  the  same  time  in  the  bread,  or  in  the 
place  of  the  bread. 

2.  Christ  did  not  at  the  first  Supper  take  into  liis  hand,  nor  break  his 
body,  but  the  bread.  Hence  the  bread  is  not  properly,  and  in  reahty  the 
very  body  of  Christ. 

3.  The  body  of  Christ  was  born  of  the  Virgin ;  bread  is  made  out  of 
meal.     It  is  not,  therefore,  really  the  body  of  Christ. 

4.  Christ  said  of  the  visible  bread,  which  was  broken.  This  is  my  hody  ; 
and  of  the  visible  cup,  which  he  gave  to  the  disciples.  This  cup  is  the  New 
Testament  in  my  blood.  Hence  the  Papists  do  not  hold  fast  to  the  letter, 
when  they  thus  transpose  the  words  of  Christ,  3Iy  hody  is  contained  under 
the  form  of  bread  and  ivine;  nor  do  the  Ubiquitarians  when  they  say.  My 
hody  is  in,  ivith,  and  under  this  bread;  much  less  when  they  both  say.  My 
invisible  hody,  which  is  contained  under  this  form,  or  under  this  bread,  is 
my  body.  For  both  of  them  do  not  only  manifestly  depart  from  the  letter 
to  a  gloss  of  their  own,  but  they  also  wickedly  pervert  the  words  of  Christ 
in  the  very  first  gloss  which  they  make,  as  if  it  were  written.  My  body  is 
under  this,  and  in  the  latter  they  make  Christ  utter  a  foolish  tautology,  as 
if  he  had  said,  3fy  body  is  my  hody. 

5.  The  body  of  Christ  which  we  eat  in  the  supper  was  delivered  to  death, 
and  crucified  for  us.  This,  however,  cannot  be  said  of  the  bread.  Hence 
it  is  not  properly,  nor  in  reality  the  body  of  Christ. 

6.  The  cup  is  the  New  Testament,  in  the  same  way  in  which  the  bread 
is  the  body  of  Christ.  But  the  cup  is  the  New  Testament  sacramentally, 
as  we  have  already  shown,  and  as  we  may  still  further  prove  by  this  argu- 
ment :  The  New  Testament  is  not  properly  drunk  with  the  mouth,  but 
believed  with  the  heart.  But  the  cup  is  drunk  with  the  mouth.  There- 
fore, it  cannot  properly  be  the  New  Testament.  It  is  now  in  the  same 
sense  that  the  bread  is  the  body  of  Christ,  viz :  in  a  sacramental  sense. 

7.  If  the  bread  is  properly  the  body,  and  the  cup  the  blood  of  Christ, 
it  must  follow,  that  in  the  first  supper  the  blood  was  separated  from  the 
bod}^  of  Christ,  and  then  they  are  both  exhibited  to  us  separately,  as  they 
are  separate  signs.  But  neither  was  the  blood  in  the  first  supper  without 
the  body,  nor  is  the  body  of  Christ  now  given  to  us  without  the  blood ;  for 
then  at  the  first  supper  Christ  was  not  yet  dead,  nor  does  he  now  die  any 
more.  The  bread  is,  therefore,  the  body,  and  the  cup  the  blood  of  Christ, 
not  properly,  but  sacramentally. 


THE  lord's  supper.  393 

8.  That  -wliich  Christ  himself  ate  and  drank,  -was  not  properly  his  body 
and  blood,  or  else  he  must  have  eaten  and  drunk  himself.  But  he  ate  of 
that  bread,  and  drank  of  that  cup :  "  I  will  drink  no  more  of  the  fruit  of 
the  vine."  (Mark  14:  25.)  Chrysostom  says:  '^Christ  also  drank 
of  the  ivine^  lest  his  disciples  token  hearing  these  words  should  sai/,  What, 
shall  tee  then  drink  his  bloody  and  eat  his  flesh f  and  so  he  troubled?  For 
when  he  first  made  mention  of  this  kind  of  eating  and  drinking,  many 
became  offended  at  his  words.  Hence,  in  order  that  this  might  not  noio 
occur,  he  himself  first  ate  and  drank,  that  he  might  thus  lead  them  ivith  a 
calm  mind  to  the  communion  of  these  mysteries.''^  Hence,  the  bread  and 
cup  are  not  properly,  but  sacramentally  the  body  and  blood  of  Christ. 

9.  Remembrance  is  not  of  things  bodily  present,  but  absent.  Christ 
instituted  this  sacrament  to  his  remembrance.  Therefore,  he  is  not  corpo- 
rally present  in  the  bread,  or  in  the  sacrament. 

10.  Christ  with  his  body  is  either  not  substantially  in  the  bread,  nor 
under  the  form  of  bread  ;  or  the  supper  is  no  longer  to  be  celebrated.  For 
the  Apostle  commands  us  to  eat  of  this  bread  and  to  drink  of  this  cup,  and 
to  show  the  Lord's  death  till  he  come.  The  celebration  of  this  supper  is, 
then,  evidently  not  to  be  dispensed  with,  but  must  continue  to  the  end  of 
the  world.  Christ  has  not,  therefore,  come  as  yet,  neither  is  he  bodily 
present  in  the  bread,  or  under  the  form  of  bread. 

11.  Lastly,  as  the  bread  Avas  the  body  of  Christ  in  the  first  supper,  and 
as  the  disciples  did  eat  the  body  of  Christ,  so  in  the  very  same  sense,  and 
in  no  other,  is  the  bread  now  the  body  of  Christ,  and  it  is  in  the  very  same 
way  that  we  eat  the  body  of  Christ ;  for  the  supper  which  we  celebrate,  is 
the  same  which  the  disciples  celebrated.  But  the  bread  in  the  first  supper 
was  not  essentially  the  body  of  Christ,  neither  did  the  disciples  eat  with 
their  mouths  the  body  of  Christ  in,  or  under  the  form  of  bread  ;  for  Christ 
recHned  at  the  table  with  his  disciples  in  a  corporal  and  visible  manner, 
and  did  not  undergo  any  change  during  the  whole  transaction.  Therefore, 
the  bread  is  not  now  the  body  of  Christ,  as  to  its  essence,  nor  do  we  eat 
with  our  mouths  the  body  of  Christ  in,  or  under  the  form  of  bread. 

n.     The  arguments  which  are  drawn  from  the  nature  of 

Sacraments. 

1.  The  very  form  of  speech  which  is  used  furnishes  a  strong  argument 
in  favor  of  the  view  which  we  have  presented :  The  bread  is  the  body  of 
Christ.  But  bread  is  not  in  its  own  substance  the  body  of  Christ,  (for  it 
has  been  by  reason  of  this,  that  the  idea  of  transubstantiation  and  consub- 
stantiation  has  been  invented.)  Therefore,  the  language  is  figurative  and 
sacramental,  being  such  as  is  common  to  the  sacraments,  and  which  vre 
have  explained  when  speaking  of  the  institution  of  the  supper. 

2.  In  all  sacraments,  when  the  names  or  properties  of  the  thing  signified 
are  attributed  to  the  signs,  it  does  not  signify  the  corporal  presence  of  the 
things  in  the  signs,  but  a  correspondence  between  the  signs  and  things  sig- 
nified, and  a  sealing  of  the  things  by  their  signs,  and  a  union  of  these  two 
things  in  their  lawful  use.  In  this  supper,  now,  Christ  attributes  the  names 
of  the  things  signified  (his  body  and  blood)  to  the  signs  (bread  and  wine) 
saying,  This  is  7ny  body :  This  is  my  blood.  Hence,  we  must  not  under- 
stand these  words  as  expressing  any  corporal  presence. 


394  THE  lord's  supper. 

3.  The  nature  of  all  sacraments  requires  that  the  signs  be  taken  corpo- 
rally, whilst  the  things  signified  must  be  understood  spiritually ;  and  that 
the  things  which  are  visible  are  not  the  things  signified,  being  only  the  signs 
and  pledges  of  them.  Hence,  inasmuch  as  the  supper  is  a  sacrament,  we 
must  take  the  signs  and  things  signified,  in  a  sense  corresponding  with  the 
nature  of  sacraments  generally. 

4.  Sacramental  phrases  must  be  understood  sacramentally.  The  words 
of  the  supper,  TJds  is  my  body  ;  TJds  is  my  bloody  are  sacramental  phrases ; 
for  they  attribute  the  names  of  the  things  signified  to  the  signs  which  are 
used  in  this  sacrament.    They  must,  therefore,  be  understood  sacramentally. 

Obj.  But  the  words  of  the  supper  do  not  contain  any  figure  of  speech. 
Therefore,  they  are  not  to  be  interpreted  sacramentally,  but  literally.  Ans. 
We  deny  the  antecedent ;  for  Christ  liimself  annexes  a  sacramental  phrase, 
saying.  Do  this :  that  is,  eat  this  bread  and  drink  this  cup  in  remembrance 
of  me^  that  ye  may  be  admonished  and  assured  that  my  body  was  given  over 
to  death,  and  my  blood  shed  for  you  and  given  to  you  as  the  meat  and  drink 
of  eternal  life.  The  same  thing  may  be  said  of  this  declaration  of  Christ, 
ITiis  cup  is  the  Neiu  Testament  in  my  blood  ;  that  is,  it  is  the  seal  of  the 
New  Testament,  or  of  the  promises  of  grace  now  fulfilled  by  my  blood. 

5.  That  which  the  gospel  does  not  promise,  the  supper  cannot  seal  unto 
us :  for  the  sacraments  declare,  exhibit,  confirm  and  seal  the  same  thing 
which  the  word  promises.  It  is  for  this  reason  that  the  sacraments  are 
called  visible  promises^  and  visible  words.  But  the  gospel  no  where  prom- 
ises any  corporal  or  oral  eating  ;  yea,  Christ  in  the  gospel  expressly  con- 
demns, and  refutes  it  by  these  two  arguments:  1.  Because  his  body  would 
in  a  short  time  be  taken  up  into  heaven,  and  so  be  far  removed  from  the 
Jews  to  whom  he  spake.  2.  Because  the  eating  of  his  flesh  in  this  way 
could  be  of  no  profit.  Nor  does  Christ  in  the  instance  to  which  reference 
is  here  had,  merely  refer  to  a  gross,  carnal  and  oral  manducation  of  his 
flesh,  but  he  rejects  in  a  positive  way  the  eating  of  his  flesh  in  every  form, 
in  which  it  may  be  done  with  the  mouth.  There  is,  therefore,  no  oral  or 
corporal  manducation  to  be  conceived  of  in  the  supper,  which  is  contrary  to 
the  gospel. 

6.  The  figment  of  a  corporal  presence,  and  eating  of  the  flesh  of  Christ 
under  the  bread,  is  wholly  repugnant  to  the  formal  character  of  the  sacrar 
ments.  It  is,  therefore,  to  be  rejected.  That  the  antecedent  is  true,  is 
evident  from  this,  that  it  is  neither  the  sign,  nor  the  thing  signified,  of  which 
two  things  every  sacrament  consists.  It  is  not  the  sign,  because  it  does 
not  strike  the  senses,  neither  is  there  any  thing  included  in  it  which  it 
might  signify ;  nor  can  it  be  said  to  be  the  things  signified,  because  the 
Scriptures  never  speak  of  any  change  of  the  essence,  nor  of  any  real  com- 
mingling of  the  flesh  of  Christ,  with  our  bodies,  neither  can  there  be  any, 
unless  we  embrace  the  reveries  of  the  Eutychians,  and  Swenckfieldians  ;  for 
the  sacraments  declare  and  seal  unto  us  only  such  blessings  as  are  contained 
in  the  promise  of  the  gospel.  Again,  it  is  not  the  thing  signified,  because 
it  is  efiected  without  faith,  and  is  common  both  to  the  godly  and  the  un- 
godly, whereas  the  things  which  are  signified  by  the  sacraments  are  received 
by  faith  alone,  and  by  none  but  the  godly.  And  still  further,  if  it  were 
the  thing  signified,  no  one  ever  had  been,  or  would  be  saved  without  it ;  for 
all  the  sacraments  signify  the  same  things,  which  are  also  given  to  all  those 
who  are  to  be  saved,  because  they  are  tbe  benefits  of  the  Messiah,  compre- 


THE  lord's  supper.  395 

bended  in  the  promise  of  the  gospel.  These  benefits  are  tlie  same  unto  all ; 
neither  is  any  one  saved  ^vithout  them.  There  is,  therefore,  no  room  left 
for  a  substantial  presence,  and  oral  manducation  of  the  body  of  Christ  in, 
or  under  tlic  form  of  bread  in  the  sacrament,  and  it  is  in  fact  nothing  more 
than  an  empty  name,  and  idol  in  the  world. 

Obj.  This  oral  manducation  is  a  sign  of  that  which  is  spiritual,  and  is  a 
great  confirmation  of  our  faith.  Therefore,  the  body  of  Christ  is  also  a 
sacrament,  whilst  the  thing  signified  is  invisible  grace.  Ans.  The  ante- 
cedent is  false,  because  the  flesh  of  Christ  is  invisible  under  the  bread,  and 
cannot,  therefore,  signify  another  thing  which  is  invisible,  or  confirm  our 
faith.  Sacraments,  or  signs  ought  to  be  visible  ;  hence  that  does  not  de- 
serve to  be  called  a  sacrament,  (as  Erasmus  says)  which  is  not  accomplish- 
ed by  an  external  sign :  for  the  sacraments  have  been  instituted  for  this 
end,  that  they  may,  as  it  were,  effectually  show  to  our  external  senses  what 
the  word  promises,  and  the  Holy  Spirit  works  in  our  hearts,  that  they  may 
be  visible  testimonies,  and  pledges  of  the  promise  of  grace  exhibited  and 
applied.  It  is  for  this  reason  that  Augustin  says  :  "  ^  sacrament  is  a 
visible  ivordy  Again,  "  It  is  a  visible  form^  or  sign  of  an  invisible  grace,''^ 
Again,  "  A  sign  is  a  thing  zvhich  differs  from  the  form  which  it  presents 
to  our  senses,  and  produces  in  our  thoughts  sometliing  else.^^  Again,  "  the 
signs  of  divine  things  are  indeed  visible  ;  but  the  things  themselves  are  in- 
visible,^^ Hence  also  the  definition  of  Prosper ;  "  The  sacrifice  of  the 
church  consists  of  tie o  things,  the  visible  form  of  the  signs,  and  the  iyivisible 
fesh  and  blood  of  our  Lord  Jesus  Christ ;  in  the  sign,  and  the  thing  sig- 
nified tliereby,  which  is  the  body  of  Christ.''^  There  is,  therefore,  no  invis- 
ible thing  or  action  that  brings  to  view  the  nature,  or  thing  signified  by  the 
sacrament.  Conseqently  those  who  affirm  that  the  flesh  of  Christ  is  a  sac- 
rament in,  under,  or  with  the  bread,  must  show  unto  us  this  visible  and 
sensible  eating  in  the  Supper,  if  they  do  not  wish  to  stand  in  opposition  to 
the  general  voice  of  the  church.  Again,  there  must  be  an  analogj^  between 
the  sign,  and  the  thing  signified ;  for  unless  the  sacraments  (says  Augus- 
tin,) have  some  correspondence  with  the  things  of  which  they  are  sacra- 
ments, they  would  be  no  sacraments.  Now  if  the  flesh  of  Christ  be  also  a 
sacrament,  and  if  the  thing  signified  be  invisible  grace,  what  analogy  and 
correspondence  will  there  be  between  the  two  sacraments  ?  There  can  ev- 
idently be  none ;  from  which  it  follows  that  the  flesh  of  Christ  cannot  be 
called  a  sacrament,  seeing  it  is  not  less  the  thing  signified  by  the  sacrament, 
than  the  salvation  which  is  signified  analogically  by  the  bread,  as  b}^  a  sign. 
Hence  the  sacramental  eating,  which  is  efiected  by  the  mouth,  does  not, 
when  considered  in  itself,  extend  to  the  body  of  Christ  in  any  physical  man- 
ner ;  because,  by  this  eating,  nothing  more  than  the  external  signs  are  ex- 
hibited and  received  in  their  own  nature.  Augustin,  inquiring  how  the 
bread  is  the  body  of  Christ,  and  the  wine  his  blood,  says  :  "  These,  breth- 
ren, are  called  sacraments ;  because  one  thing  is  seen  in  them,  and  another 
is  understood.  That  which  is  seen  has  a  material  form  ;  that  which  is 
understood  a  spiiitual  benefit, ^^  ^c. 

7.  The  communion  which  the  word  promises,  and  the  sacraments  seal,  is 
not  corporal,  but  spiritual.  But  the  communion  of  Christ,  which  there  is  in 
the  supper  is  the  same  which  is  promised  in  the  word,  and  sealed  in  the 
other  sacraments.  Therefore,  the  communion  which  there  is  in  the  supper 
is  not  corporal,  but  spiritual.     The  first  proposition  is  clear ;  because  the 


396  THE  lord's  supper. 

gospel  teaches  no  other  communion  than  that  Avhich  is  spiritual,  which  is 
effected  by  faith.  The  second  proposition  is  also  evident,  because  the  prom- 
ises of  the  gospel  extend  unto  us  the  very  same  blessings  which  the  sacra- 
ments exhibit,  and  promise ;  for  the  sacraments  are  a  visible  word,  in  as 
much  as  they  promise  the  same  thing  which  the  word  does  by  visible  signs, 
and  are  seals  of  the  promise  of  the  same  grace. 

8.  All  the  sacraments  both  of  the  Old,  and  the  New  Testament,  signify 
the  same  ihing,  and  the  same  communion  with  Christ.  But  the  significa- 
tion and  communion  of  all  the  other  sacraments  is  w^holly  spiritual.  There- 
fore, it  must  be  the  same  as  it  regards  the  Supper.  All  grant  the  truth  of 
the  minor  proposition.  The  major  is  confirmed  by  what  the  Apostle  says : 
"  For  by  one  Spirit  we  are  all  baptized  into  one  body."  "  They  were  all 
baptized  unto  Moses  in  the  cloud,  and  in  the  sea  ;  and  they  all  did  eat  the 
same  spiritual  meat."  (1  Cor.  12:  13;  10:  2.) 

Obj.  But  all  the  sacraments  do  not  signif}^  the  same  thing :  for  baptism 
signifies  washing  by  the  blood  of  Christ,  the  Lord's  supper  the  body  and 
blood  of  Christ.  Ans.  The  thing  signified  is  not  different,  because  as  we 
have  already  shown,  to  be  washed  with  the  blood  of  Christ,  and  to  drink 
his  blood  is  the  same  thing.  The  manner  in  which  the  thing  signified, 
which  is  one  and  the  same,  is  expressed,  is  indeed  different,  on  account  of 
the  different  signs  which  have  not  the  same  analogy  to  that  which  is  signi- 
fied. Therefore,  as  the  thing  signified  and  promised  in  baptism,  and  also 
in  circumcision  and  the  Passover,  is  spiritual  and  not  corporal,  so  it  is  like- 
wise, in  relation  to  the  Supper. 

III.    The  arguments  drawn  from  the  analogy,  or  correspondence 
OF  the  articles  of  our  faith. 

1.  There  are  strong  arguments  in  support  of  the  view  which  we  have 
presented,  drawn  from  the  article  ivJiich  has  respect  to  the  truth  of  the  hu- 
man nature  of  Christ.  The  Word  assumed  a  nature  like  unto  ours  in  all 
things,  sin  excepted ;  and  will  retain  the  same  to  all  eternity  for  our  com- 
fort and  salvation.  But  human  nature  is  not  infinite,  nor  can  it  be  at  the 
same  time  in  many  places,  nor  visible  and  invisible.  To  be  essentially 
present  in  many,  and  in  all  places  at  the  same  time  is  peculiar  to  the  God- 
head alone,  according  as  it  is  said :  "Do  not  I  fill  heaven  and  earth  ?  saith 
the  Lord."  (Jer.  23 :  34.)  God  is  by  this  attribute  distinguished  from 
all  creatures.  Nor  can  the  Godhead  itself  be  at  the  same  time  visible  and 
invisible,  finite  and  infinite ;  but  it  remains  always  as  to  its  substance  invis- 
ible, incomprehensible  and  infinite  ;  otherwise  it  would  not  be  unchangea- 
ble. Hence  we  must  not  suppose  when  Christ  says.  This  is  my  hody^  that 
his  body  then  sat  visibly  at  the  table,  and  was  at  the  same  time  invisible 
in  the  bread ;  or  that  it  now  remains  at  the  same  time  visible  in  heaven, 
and  is  also  contained  invisibly  in  the  bread. 

2.  From  the  article  of  Chrisfs  ascension.  Christ  ascended  truly,  by  which 
w^e  mean,  that  he  was  taken  up  into  heaven  with  his  body  visibly  and  locally, 
in  such  a  manner  that  his  body  did  not  remain,  nor  does  it  now  remam,  on 
earth,  but  in  heaven,  and  that  he  will  come  from  thence  to  judge  the  world. 
Hence  he  is  not  in  the  bread.  Or  we  may  thus  state  the  argument :  The 
body  of  Christ  is  finite,  seeing  it  is  a  true  body.  But  it  is  now  in  heaven. 
Therefore  it  is  not  in  the  bread.     The  major  proposition  is  established  by 


TUE  lord's  supper.  8^ 

the  article  of  Christ's  ascension  into  to  heaven.  "  While  they  beheld,  he 
was  taken  up."  "  Seek  those  things  -which  are  above  where  Christ  sit- 
teth,"  &c.  (Acts  1 :  9.  Col.  3  :  1.)  Again,  if  the  true  body  of  Christ 
is  infinite,  as  our  adversaries  affirm,  then  it  is  also  invisible  and  insensible. 
Hence  that  was  not  a  true  body  of  Christ,  being  only  apparent,  whicli  was 
seen,  suffered  and  moved  upon  the  earth,  and  so  all  those  things  whicli  are 
spoken  of  Christ  in  the  articles  of  our  faith,  could  not  have  been  truly  done, 
but  must  have  been  done  only  in  appearance,  so  that  we  still  remain  under 
the  power  of  death  if  this  be  true. 

Here,  however,  two  things  must  be  observed :  1.  The  argument  v,hich 
we  draw  from  the  article  of  Christ's  ascension,  does  not  remove  his  body 
from  the  supper,  as  some  slanderously  say  of  us ;  but  only  from  the  bread ; 
for  the  distance  between  heaven  and  earth,  whilst  it  makes  it  impossible 
that  Christ's  body  should  exist  in  heaven,  and  be  in  the  bread  at  the  same 
time,  does  not  stand  in  the  way  of  his  presence  in  the  supper  to  be  eaten 
spiritually  by  faith.  Our  faith  in  the  promise  joined  to  the  bread  and 
wine,  beholds  and  embraces  the  body  and  blood  of  Christ,  and  all  his  ben- 
efits as  most  truly  present  in  the  supper.  2.  The  argument  here  deduced 
from  the  two  articles  of  faith  alluded  to,  overthrows  the  conceit  of  Christ's 
corporal  presence  in  the  bread ;  for  if  the  human  natui-e  of  Christ  might  be 
everywhere,  or  present  at  the  same  time  in  many  places,  his  ascension  would 
not  prevent  its  being  both  in  heaven  and  in  the  bread  at  one  and  the  same 
time.  But  as  the  human  nature  of  Christ  is  finite,  and  not  present  in  many, 
nor  in  all  places,  it  follows  that  the  argument  which  we  deduce  from  his 
ascension  into  heaven  is  irresistible.  For  as  the  consequence  which  natu- 
rally follows  from  the  property  of  Christ's  human  nature,  in  respect  to  the 
first  celebration  of  the  supper,  which  we  may  thus  state :  The  body  of 
Christ  sat  at  the  table ;  therefore  it  was  not  in  the  bread,  nor  in  the 
mouths  of  his  disciples  :  as  this  consequence  is  legitimate  and  irresistible, 
so  it  is  a  proper  consequence  wliich  we  draw  from  the  truth  of  the  ascen- 
sion of  Christ  into  heaven,  when  we  thus  reason :  The  body  of  Christ  is  in 
heaven ;  therefore  it  is  not  in  the  bread,  nor  any  where  else  upon  the  earth. 

Obj.  It  is  only  human  reason  which  decides  that  Christ's  corporal  pre- 
sence in  the  bread  is  opposed  to  these  articles  of  our  faith.  Therefore  it 
may  not  in  reality  be  opposed  to  them.  Ans.  We  deny  the  antecedant ; 
because  Christian  faith  and  the  word  of  God  teach  in  connection  with  rea- 
son, that  the  body  of  Christ,  which  is,  indeed,  human  and  finite,  cannot 
exist  at  the  same  time  in  all,  nor  many  places  ;  and  that  now  since  the  as- 
cension it  is  not  on  earth,  but  in  heaven,  and  will  remain  there,  until  Christ 
come  to  judge  the  quick  and  the  dead.  Hence  it  is  not  only  repugnant  to 
human  reason,  but  also  to  the  word  of  God,  that  Christ's  body  should  be 
present  at  one  and  the  same  time  in  heaven  and  in  the  bread.  It  is,  in- 
deed, an  incontrovertible  truth  that  human  reason  is  not  to  be  heard  in 
divine  things,  when  it  is  in  manifest  opposition  to  the  word  of  God ;  and 
that  it  should  always  submit  to  the  holy  Scriptures  which  contain  a  revela- 
tion of  the  dinne  will ;  yet  it  is  not  to  be  simply  and  unceremoniously 
thrust  aside  or  rejected,  no  not  even  in  divine  things,  as  if  the  word  of  God 
could  teach  that  which  is  in  opposition  to  sound  reason ;  but  we  must  use 
it  aright,  that  so  we  may  distinguish  truth  from  falsehood.  God  has 
endowed  us  with  reason  that  we  may  be  able,  by  the  light  of  the  under- 
standing, to  decide  in  regard  to  contradictory  opinions,  and  that  knowing 


398  THE  lord's  supper. 

with  certainty  what  is  in  harmony  with  the  word  of  God,  and  what  is  in 
opposition  to  it,  we  may  embrace  the  former  and  reject  the  latter.  If  this 
were  not  so,  there  would  be  no  dogma  so  absurd,  and  impious  —  there  would 
be  nothing  in  the  polluted  sinks  of  Heretics,  however  detestible  and  mon- 
strous, which  could  be  refuted  by  the  holy  Scriptures ;  for  all  heretics  and 
imposters  always  boast,  that  their  opinions  are  not  in  opposition  to  the  word 
of  God,  but  that  they  only  seem  to  contradict  it,  in  the  judgment  of  human 
reason. 

To  this  it  is  objected  as  follows :  The  Scriptures  attribute  to  the  body  of 
Christ  many  properties  and  prerogatives  which  are  beyond  and  above 
nature,  which  our  bodies  do  not  possess,  such  as  to  walk  upon  the  water,  to 
be  transfigured,  to  be  carried  up  into  heaven,  to  pass  through  a  rock  and 
closed  doors,  to  be  personally  united  to  Deity,  to  be  made  a  sacrifice  for 
sin,  &c.  Therefore  it  is  not  absurd  to  say,  that  it  is  present  at  the  same 
time  in  heaven  and  in  the  bread,  or  that  it  possesses  ubiquity  itself.  Ans. 
The  antecedent  has  falsehood  mingled  with  what  is  true.  The  Scriptures 
no  where  afiirm  that  the  body  of  Christ  passed  through  a  rock,  and  doors 
that  were  closed.  Hence  we  deny  it.  The  other  things  which  are  enu- 
merated are,  indeed,  spoken  of  in  the  Scriptures,  but  they  are  such  things 
as  may  be  found  in  connection  with  a  nature  that  is  truly  human ;  for  Peter 
also  walked  upon  the  water ;  and  we  shall  also  be  transformed  and  ascend 
into  heaven.  But  the  ubiquity  or  presence  of  Christ's  flesh,  in  many  places 
at  the  same  time,  is  never  afiirmed  in  the  Scriptures.  For  to  be  every- 
where present,  or  to  be  present  at  different  places  at  the  same  time,  is  pecu- 
liar to  the  Godhead  alone,  which  is  infinite ;  but  every  creature  is  finite, 
and  is  by  its  own  finiteness  distinguished  from  the  Creator.  That,  now, 
which  is  finite  cannot  be  at  the  same  time  in  more  places  than  one.  Hence 
it  is  that  the  Scriptures,  and  the  most  distinguished  teachers  in  the  ancient 
church,  speak  of  this  presence  m  many  places  as  a  most  forcible  argument 
of  true  Divinity.  Christ  says  himself:  "  The  Son  of  man  which  is  in 
heaven."  (John  3 :  13.)  Didymus  says,  "  TJie  Holy  Ghost  himself,  if 
he  were  a  creature,  would  at  least  have  a  substance  that  luould  he  limited^ 
as  is  the  case  with  all  created  things.  For  although  invisible  beings  are 
not  circumscribed  in  place,  yet  they  are  finite,  as  to  the  property  of  their 
substance.  But  the  Holy  G-liost  has  not  a  limited  substance,  seeing  thai 
he  dwells  in  many,''''  Tertullian  says :  ''  If  Christ  be  nothing  more  thav 
a  man,  hoiv  could  he  be  present  wherever  he  is  called  upo7i ;  inasmuch  as 
to  be  p>resent  everyivhere  does  not  belong  to  the  nature  of  man,  but  to  that  of 
GodJ'^  Hence  our  adversaries,  when  they  imagine  that  these  preroga- 
tives are  the  cause  of  Christ's  presence  in  many,  and  in  all  places,  are 
guilty  of  admitting  that  as  a  cause  which  is  none  ;  or  they,  at  least,  argue 
from  things  that  are  unhke  ;  for  the  cause  of  these  things,  and  that  of  ubi- 
quity is  quite  different. 

3.  From  the  article  of  the  communion  of  saints.  The  communion  of 
saints  with  Christ  is  the  same  now  that  it  has  ever  been,  or  ever  will  be, 
both  in  regard  to  those  who  use  the  sacraments,  and  also  in  regard  to  those 
who  are  by  necessity  excluded  from  their  use.  For  there  is  only 
one  communion  of  saints  with  Christ,  inasmuch  as  we  are  all  one  body  in 
him.  But  the  communion  of  saints  with  Christ  has  always  been  of  a  spir- 
itual character,  as  the  Apostle  teaches  when  he  says  :  "  He  that  is  joined 
to  the  Lord  is  one  Spirit."     "  Hereby  know  we,  that  we  dwell  in  him  and 


THE  lord's  SUPrER.  899 

he  in  its,  because  lie  hath  given  us  of  his  Sinrit."  "  lie  is  tlie  vine  ;  we 
are  the  branches."  "  He  is  the  Head  ;  we  are  the  members.'*  "  He  is 
the  Bridegroom ;  we  with  the  whole  church  constitute  his  Spouse/'  (1 
Cor.  0  :  17.     1  John  4 :  15.     John  15  :  5.     Eph.  1 :  22  ;  4  :  15,  &c.) 

Or,  the  argument  may  be  thus  presented :  all  the  saints  have  the  same 
communion  with  Christ,  those  of  the  Old  Testament  as  well  as  those  of  the 
New ;  those  who  have  the  opportunity  of  observing  tlic  supper,  as  well  as 
those  who  have  not  the  privilege.  (1  Cor.  10.  Eph.  4.  Kom.  8.) 
Neither  can  we  eat  Christ  in  any  other  way,  than  the  disciples  did  at  the 
first  celebration  of  this  supper.  But  they  ate  him  spirituall3\  Therefore, 
ive  also  eat  him  in  a  similar  manner. 

"VVe  argue  again  from  this  same  article :  The  eating  of  Christ  is  the 
same  as  his  dwelling  in  us.  But  this  is  spiritual.  Therefore,  the  eating 
of  Christ  is  also  spiritual.  The  major  is  evident  from  the  fact  that  we  eat 
Christ,  that  he  may  dwell  in  us,  and  we  in  him,  and  not  that  he  should 
depart  from  us  as  soon  as  he  is  eaten.  "  He  that  eateth  my  flesh  and 
drinketh  my  blood  dwelleth  in  me,  and  I  in  him."  (John  6  :  50.)  The 
minor  is  proven  by  this,  that  Christ's  dwelling  in  us  is  the  same  as  that  of 
the  Father.  "  If  a  man  love  me  he  will  keep  my  words  ;  and  my  Father 
will  love  him,  and  we  will  come  unto  him,  ancl  make  our  abode  with  him." 
(John  14  :  23.)  But  how  does  the  Father  abide  or  dwell  in  us  ?  Assuredly 
by  the  Holy  Spirit.  Hence,  it  is  in  the  same  way  that  Christ  abides  with 
us  and  dwells  in  us.  Here  the  following  passages  of  Scripture  arc  in  point : 
"  Hereby  know  we  that  we  dwell  in  him  and  he  in  us,  because  he  hath 
given  us  of  his  Spirit."  "  That  Christ  may  dwell  in  your  hearts  by  faith.'* 
"  I  am  the  vine,  ye  are  the  branches ;  he  that  abideth  in  me  and  I  in  him," 
&c.     (1  John  4 :  13.     Eph.  3  :  17.     John  15  :  5.) 

4.  From  the  article  of  the  forgiveness  of  sins.  If  Christ  be  in  the  bread 
in  a  corporal  manner,  and  be  given  by  the  hands  of  the  minister,  then 
forgiveness  of  sms  ought  to  be  sought  from  the  hands  of  God  on  account 
of  that  which  is  in  the  bread,  and  which  the  minister  has  in  his  hand, 
whether  the  bread  remains  at  the  same  time  with  him  or  not.  For  remis- 
sion of  sins  for  the  sake  of  Christ  is  most  especially  to  be  sought  whenever 
we  celebrate  the  supper.  Those  who  commune  ought,  therefore,  to  pray 
thus  :  1  beseech  thee,  0  heavenly  Father,  that  thou  tvouldst  be  gracious  to 
me  for  the  sake  of  this  thy  Son,  who  is  in  this  bread,  tvho  is  handled  by 
the  minister,  and  ivhom  I  eat  with  my  mouth.  This  is  that  shocking  idol- 
atry which  is  practiced  in  the  Popish  mass,  which  is  doubtless  so  displeasing 
in  the  sight  of  God,  that  it  were  better  for  us  to  suffer  a  thousand  deaths, 
than  that  we  should  ever  be  guilty  of  it.  The  gospel  teaches  us,  however, 
that  we  ought  to  ask  of  God  the  forgiveness  of  sins,  not  for  the  sake  of  , 
Christ  who  is  in  the  bread  and  who  is  carried  in  the  hands  of  the  minister 
and  eaten  with  the  mouth,  but  for  the  sake  of  him  who  suffered  and  died 
for  us,  and  who  is  now  in  heaven  at  the  right  hand  of  God  interceding  for 
us.  Hence,  we  thus  argue :  That  which  goes  to  estabhsh  the  shocking 
idolatry  of  the  mass,  is  to  be  rejected.  The  corporal  presence  and  oral 
manducation  of  Christ  in  the  bread,  go  to  establish  the  idolatry  of  the  mass. 
Therefore,  they  are  to  be  rejected. 

6.  We  may  here  yet  add  the  arguments  drawn  from  the  sacrifice  and 
worship  of  Christ.  "\Yherever  it  is  evident  that  Clirist  is  bodily  present, 
whether  it  be  in  a  visible  or  invisible  manner,  there  he  is  to  be  worshipped 


400  THE  lord's  supper. 

by  having  our  thoughts  and  affections  directed  to  that  place.  But  Christ 
is  not  to  be  thus  worshipped  in  the  supper,  for  we  are  not  to  have  our 
thoughts  and  affections  turned  to  the  bread  or  to  the  place  of  the  bread. 
Therefore,  he  is  not  present  in  the  bread  in  a  corporal  manner,  nor  in  the 
place  of  the  bread.  The  major  proposition  is  too  plain  to  need  any  proof. 
The  minor  is  evident  from  this,  that  since  the  ascension  of  Christ  into  hea- 
ven, we  cannot,  without  being  guilty  of  manifest  idolatry,  associate  divine 
worship  with  any  particular  place  or  thing,  unless  God  exprestly  command 
it,  or  utter  some  promise  in  regard  to  it ;  for  Christ  has  plainly  taught 
us  that  we  are  now  no  longer  to  restrict  our  devotions  to  any  particular 
place  or  thing  on  earth.  "  The  hour  cometh,  when  ye  shall  neither  in  this 
mountain,  nor  yet  at  Jerusalem  worship  the  Father.  Ye  worship,  ye  know 
not  what ;  w^e  know  what  we  worship,  for  salvation  is  of  the  Jews.  But 
the  hour  cometh,  and  now  is,  when  the  true  worshippers  shall  worship  the 
Father  in  spirit  and  in  truth,  for  the  Father  seeketh  such  to  worship  him. 
God  is  a  Spirit,  and  they  that  worship  him  must  worship  liim  in  spirit  and 
in  truth."  (John  4  :  21-25.)  And  still  further ;  if  we  are  to  worship  Christ 
in  the  supper  by  having  our  thoughts  and  devotions  directed  to  the  bread, 
then  the  priests  who  offer  sacrifices  would  have  in  their  own  hands  that 
whole  sacrifice,  by  which  they  offer  the  Son  unto  the  Father  for  the  purpose 
of  obtaining  forgiveness  of  sins  ;  and  so  it  would  be  necessary  to  repeat 
the  crucifixion  of  Christ. 

Obj.  But  Christ  did  not  command  that  we  should  offer,  or  worship  him 
in  the  bread,  but  that  we  should  eat  him.  Therefore,  neither  the  offering 
of  Christ  to  the  Father,  nor  the  worshipping  of  him  in  the  bread  as  the  Pa- 
pists do,  can  grow  out  of  his  corporal  presence  in  the  bread.  Ans.  Those 
who  thus  argue  beg  the  question,  for  the  Scriptures  no  where  affirm  that 
Christ  commanded  us  to  eat  him  in  the  bread.  Then  they  also  shift  the 
question  at  issue  ;  for  the  command  which  we  have  concerning  the  worship 
of  Christ  is  general ;  "  He  is  the  Lord  ;  and  worship  thou  him."  "  Let 
all  the  angels  of  God  worship  him."  (Ps.  45 :  12.  Heb.  16.)  This  gen- 
eral command,  without  any  exception,  or  expectation  of  a  special  precept, 
should  constrain  us  all  to  obey  and  adore  Christ  in  the  bread,  if  it  were 
clearly  evident  that  he  was  invisibly  concealed  in  it,  not  less  than  if  we 
saw  bim  present  with  our  eyes.  So  Thomas  acted  properly,  when,  without 
waiting  for  any  special  command,  he  worshipped  toward  the  place  where  he 
saw  Christ  standing,  exclaiming :  "  My  Lord,  and  my  God."  (John  20  : 
28.)  As  long,  therefore,  as  the  idea  of  a  corporal  presence  in  the  supper 
prevails,  so  long  will  the  idolatry  of  the  Papists  continue ;  for  the  Papists 
themselves,  when  they  make  an  offering  of  Christ  in  the  mass,  will  not  have 
us  to  understand  this  as  if  Christ  were  put  to  death  thereby,  but  merely  as 
an  exhibition  of  Christ,  who  is  present  in  the  bread  in  a  corporal  manner, 
and  as  a  seeking  and  obtaining  the  forgiveness  of  sins  for  the  sake  of  him, 
whom  the  priests  hold  in  their  hands,  and  present  unto  the  Father. 

IV.   The  arguments  drawn  from  parallel  passages  of  Scriptlue, 

WHICH  teach  the  SAME  DOCTRINE  IN  LANGUAGE  WHICH  DOES  NOT 
ADMIT  OF  ANY  CONTROVERSY. 

1.  Parallel  passages,  or  phrases  that  are  alike  have  the  same  sense  and 
interpretation.    All  those  phrases  are  regarded  as  similar,  or  as  sacramental 


THE  lord's  supper.  401 

phrases  in  which  the  names,  or  proper  effects  of  the  things  signified  are 
attributed  to  the  signs ;  as,  circumcision  is  the  covenant  of  God;  the  lamb 
is  the  Lord's  Passover  ;  the  Sabbath  is  the  covenant  of  God;  the  Levitical 
sacrifices  are  an  atonement  for  sin  ;  the  blood  of  the  victims  offered  as  sac- 
rifices, is  the  blood  of  the  covenant ;  the  covering  of  the  ark  is  the  mercy- 
seat  ;  that  rock  teas  Christ ;  the  bread  is  the  body  of  Christ ;  the  cup  is 
the  New  T^ament;  baptism  is  the  washing  away  of  sin,  and  the  tcashing 
of  regeneration,  cj-c.  (Gen.  17  :  10.  Ex.  12  :  11 ;  81 :  16.  Lev.  1 :  4. 
Ex.  24 :  8  ;  2(3 :  o4.  1  Cor.  10 :  3.  &c.)  Therefore,  the  interpretation 
of  all  these  phrases  is  similar.  God  liimself  interprets  some  of  them  in  this 
way,  as  may  be  seen  by  a  reference  to  the  above  quotations  -where  he  calls 
circumcision  the  token  of  the  covenant ;  the  lamb  the  sign  and  memorial  of 
the  Passover,  and  the  Sabbath  the  siyn  of  the  covenant.  We  may,  there- 
fore, justly  interpret  the  rest  in  the  same  way,  and  say :  The  Levitical 
sacrihccs  signify  the  atonement  which  the  Messiah  made  for  sin  ;  the  blood 
of  the  victims  is  a  sign  which  confirms  the  covenant,  or  it  is  the  sign  of  the 
blood  of  Christ,  by  which  the  covenant  was  sanctified  ;  the  covering  of  the 
ark  signified  the  mercy-seat ;  that  rock  signified  Christ ;  the  bread  is  a 
sacrament  of  the  body  of  Chi^st ;  the  cup  is  a  sacrament  sealing  the  new 
covenant ;  baptism  is  a  sacrament  of  the  washing  away  of  sin,  and  of  re- 
generation, &c. 

2.  The  blood  of  Christ  is  the  New  Testament  in  the  same  sense  in  which 
the  cup  is.  But  the  cup  is  the  New  Testament  sacramentally,  that  is,  it  is 
the  sign  of  it.  Therefore,  the  blood  of  Christ  is  also  the  sign  of  the  New 
Testament.  That  the  major  of  tliis  syllogism  is  true,  is  evident  from  this, 
that  the  words  of  Luke  and  Paul :  This  cup  is  the  New  Testament  in 
my  blood  ;  and  those  of  Matthew  and  Mark :  This  is  my  blood  of  the  New 
Testament,  have  without  doubt  the  same  meaning.  The  minor  is  proven 
by  the  first  argument,  and  cannot  be  understood  in  any  other  sense  ;  for 
the  New  Testament  is  not  an  external  ceremony,  or  thing ;  but  it  is  the 
gracious  reconciliation  with  God,  which  the  gospel  promises  for  the  sake  of 
the  blood  of  Christ.  The  cup  must  then  either  be  the  thing  promised,  or  it 
is  the  seal  of  the  promise.  But  it  is  not  the  promise,  nor  the  thing  which 
IS  promised.     Therefore,  it  is  the  seal  of  the  promise. 

8.  We  may  here  repeat  the  words  of  Paul :  "  The  bread  wliich  we  break 
is  it  not  the  communion  of  the  body  of  Christ."  (1  Cor.  10  :  IG.)  The 
bread  is  now  the  communion  of  the  body  of  Christ,  in  the  same  sense  in 
which  it  is  also  his  body ;  because  the  words  of  Paul  and  Christ  have  the 
same  meaning.  Paul  may,  indeed  be  regarded  as  giving  us  an  interpreta- 
tion of  the  words  of  Christ.  But  the  bread  is  the  commmiion  of  the  body 
of  Christ  sacramentally,  that  is,  it  is  a  sacrament,  or  sign  of  our  spiritual 
communion  with  the  body  of  Christ :  for  bread  cannot  properly  and  liter- 
ally, be  called  a  communion.  Therefore,  the  bread  is  also  sacramentally 
the  body  of  Christ,  which  is  to  say,  it  is  a  sacrament,  or  sign  of  his  body. 
That  the  communion,  or  communication  of  the  body  of  Chiist  is  spiiitual,  is 
proven  by  these  arguments  :  1.  Paul  speaks  of  such  a  communion  as  that 
by  which  we  being  many,  are  one  bread,  and  one  body,  which  is  spiritual 
in  its  nature.  2.  The  communion  of  Christ  of  which  the  Apostle  speaks, 
excludes  the  communion  of  de\dls.  Hence  he  says :  "  Ye  cannot  drink 
the  cup  of  the  Lord,  and  the  cup  of  devils ;  ye  cannot  be  partakers  of  the 
Lord's  table,  and  of  the  table  of  devils."  (1  Cor.  10 :  21.)  This  is  not  an 
26 


402 

argument  resulting  from  mere  impropriety,  as  some  suppose  ;  but  from  an 
impossibility  of  the  thing  itself.  It  is  the  same  as  when  Christ  says,  "  Ye 
cannot  serve  God,  and  Mammon ;"  (Matt.  6 :  24.)  for  the  original  word, 
which  in  both  places  is  translated,  ye  canriot,  is  the  same.  Paul  reasons  in 
the  same  way  when  he  says :  "  AVhat  concord  hath  Christ  with  BeUal  ? 
or  what  part  hath  he  that  belie veth  with  an  infidel  ?"  (2  Cor.  6  :  15.)  3. 
This  communion  of  saints  with  Christ,  and  of  Christ  with  the  faithful  the  Scrip- 
tures explain  spiritually,  as  when  it  is  said :  "  Truly  our  fellowship  is 
with  the  Father,  and  with  his  Son,  Jesus  Christ."  If  we  say  we  have  fel- 
lowship with  him,  and  walk  in  darkness,  we  lie,  and  do  not  the  truth.  But 
if  we  walk  in  the  light  as  he  is  in  the  light,  we  have  fellowship  one  with 
another,  and  the  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  sin." 
(1  John  1 :  3-8.)  This  spiritual  communion  which  the  saints  have  with 
Christ,  and  he  with  them  is  the  same  as  that,  in  which  we  profess  our  behef 
in  the  Creed.  4.  Lastly,  Chrysostom  interprets  the  w^ords  of  Paul  as  ex- 
pressing a  spiritual  communion,  sa^-ing :  "  Why  did  not  the  Apostle  use 
the  ivord  ixsroxrij  ivhich  means  participation^  TJiat  he  might  dij^ect  attention 
to  something  more  excellent,  viz  :  to  that  union  which  is  of  the  most  inti- 
mate nature^  And  a  little  further  on  he  says  :  "  Why  do  I  call  it  com- 
munion f  because  we  are  the  very  same  body  of  Christ.  What  is  the 
bread  f  It  is  the  body  of  Christ.  What  are  they  made  who  receive  the 
body  of  Christ  ?  7iot  many,  but  one  body  ;  for  as  bread  is  baked  out  of 
many  grains,  so  are  ive  also  incorporated  with  Christ.  (Hom.  24.  in  1 
Cor.  10.) 

4.  The  words  of  Christ,  as  recorded  in  the  sixth  chapter  of  John,  are 
also  here  in  pomt :  *'  What  and  if  ye  shall  see  the  Son  of  man  ascend  up  where 
he  was  before  ?  It  is  the  Spirit  that  quickeneth ;  the  flesh  profiteth 
nothing :  the  words  that  I  speak  unto  you  they  are  spirit  and  they  are  life." 
(John  6  :  62,  63.)  In  these  words  Christ  expressly  rejects  the  eating  of 
his  flesh  with  the  mouth,  and  refutes  it  by  two  arguments  which  we  have 
noticed  on  a  former  occasion ;  and  at  the  same  time  establishes  the  idea  of 
a  spiritual  manducation.  Hence  we  are  not  to  imagine  a  corporal  eating 
of  the  body  of  Christ,  seeing  that  the  Scriptures  expressly  condemn  it. 

Obj.  But  the  sixth  chapter  of  John  has  no  reference  to  the  supper. 
Therefore  it  cannot  be  said  to  prove  any  thing  against  the  oral  manduca- 
tion of  the  body  of  Christ  instituted  in  the  supper.  Ans.  But  it  is  a  false 
argument  which  proceeds  to  the  denial  of  the  whole,  when  there  is  only  a 
denial  in  part.  We  admit  that  this  chapter  does  not  refer  directly  to  the 
ceremony  of  the  supper.  But  it  does  not  follow  from  this,  that  it  has  no 
reference  to  it  whatever.  It  has  reference  to  the  promise.  This  is  my 
body,  which  is  given  for  you  ;  for  this  promise  is  drawn  from  the  discourse 
of  Christ  in  the  sixth  chapter  of  John,  and  is  confirmed  by  the  signs  of 
bread  and  wine.  It  cannot,  therefore,  be  understood  of  any  other  eating 
of  Christ's  body  in  the  supper,  than  that  which  we  have  in  his  discourse 
in  the  gospel  of  John,  which  is  spiritual ;  for  as  we  have  just  seen  it  con- 
demns the  eating  of  his  flesh  orally.  To  this  our  ad\  ersaries  reply :  This 
chapter  does  not  condemn  an  oral,  but  a  Capemaitical  eating ;  to  which  we 
answer  that  every  eating  of  Christ's  flesh  with  the  mouth  is  Capemaitical, 
and,  therefore,  condemned ;  for  a  Capemaitical  eatmg  is  not  only  a  bloody 
tearing,  and  eating  of  the  flesh  of  Christ,  and  chewing  it  with  the  teeth, 
but  it  is  any  kind  of  eating,  which  is  done  with  the  mouth.    For  the  Caper- 


THE   lord's    supper.  40S 

naitcs  did  not  say,  Ho^o  can  this  man  give  us  Jus  flesh  to  devour ^  to  tear 
with  the  teeth,  kc,  but  thej  said,  IToiv  can  this  man  give  us  his  flesh  to 
eat,  that  is  with  the  mouth.  Neither  docs  Christ  withdraw  their  minds 
from  a  gross  eating  with  the  mouth,  to  that  which  is  more  refined  in  its  na- 
ture ;  but  directs  them  to  his  ascension  into  heaven,  which  would  take  place 
in  a  short  time,  when  his  body  would  be  far  removed  from  their  mouths, 
from  which  we  may  infer  that  it  was  a  spiritual  eating  of  which  he  spake, 
which  is  effected  by  the  Spirit  and  by  faith. 

5.  From  the  fifty-fourth  and  sixth  verses  of  this  sixth  chapter  of  John, 
it  is  also  evident  that  to  eat  the  flesh,  and  to  drink  the  blood  of  Christ  is 
to  believe  in  Christ,  to  dwell  in  him,  and  to  have  him  dwell  in  us  ;  because 
the  same  effect  of  eternal  life  is  attributed  both  to  the  eating  of  his  flesh, 
and  to  faith  in  him.  The  Lord's  supper  now  sanctions  this  same  eating ; 
for  apart  from  this  there  can  be  no  other  promise  shown  in  the  whole  gos- 
pel, which  is  sealed  by  the  supper.  Therefore,  to  eat  the  body,  and  to 
drink  the  blood  of  Christ  in  the  supper,  is  to  believe  in  Christ,  to  dwell  in 
Christ,  and  to  have  him  dwell  in  us. 

6.  We  may  here  also  quote  the  words  of  Paul,  1  Cor.  12  :  13  :  "  By 
one  Spirit  are  we  all  baptized  into  one  body,  whether  we  be  Jews  or  Gen- 
tiles, whether  we  be  bond  or  free ;  and  have  all  been  made  to  drink  into 
one  Spirit."  From  this  passage  we  may  deduce  the  two  following  argu- 
ments: 1.  The  eating  of  Christ  in  the  supper  is  the  same  as  the  drink- 
ing. But  the  drinking  is  spiritual.  Therefore  the  eating  is  also  spiritual. 
2.  The  eating  of  the  body,  and  the  drinking  of  the  blood  of  Christ  is  com- 
mon to  all  the  faithful,  even  to  the  fathers  of  the  Old  Testament :  for  ive 
have  all  been  made  to  drink  into  one  Spirit.  But  that  eating  which  is  with 
the  mouth  is  not  common  to  all  the  faithful ;  for  the  fathers  who  lived  before 
the  birth  of  Christ,  could  not  in  this  way  eat  his  flesh,  which  may  also  be 
said  of  infants,  and  many  adults  who  have  not  the  opportunity  of  observing 
the  supper.  Therefore,  this  eating  of  the  flesh  of  Christ  with  the  mouth, 
which  is  afl&rmed  by  our  adversaries,  is  not  that  true  eating,  which  the  gos- 
pel promises,  and  which  the  supper  seals. 

The  testimony  of  the  Fathers  in  support  of  the  \^Ew  which  we 

HAVE   ADVANCED. 

Ha\dng  now  presented  the  arguments  which  may  be  drawn  from  the  holy 
Scriptures,  and  from  the  foundation  of  our  faith,  we  may  next  adduce  the 
testimony  of  the  Fathers  of  the  early  and  purer  church,  from  which  it  will 
be  seen  that  they  teach  the  very  same  doctrine,  which  we  do  concerning  the 
holy  supper.  We  shall  merely  produce,  from  a  very  large  number  of  ex- 
tracts that  might  be  made  from  their  writings,  a  few  passages  which  may 
serve  as  an  index  to  the  views,  which  they  held  and  taught  in  reference  to 
this  subject. 

Irenseus :  Pants  terrenus  accepta  vocatione  a  verho  Dei,  non  amplius  est  com- 
munis panis,  sed  ejfficitur  eucharistia,  quce  constat  ex  duahv.s  rehus,  terrena 
^  coelesti.     Lib.  4.  c.  34. 

Irenaeus  says :  The  earthly  bread  being  so  called  by  the  word  of  God, 
is  no  longer  common  bread ;  but  becomes  the  eucharist,  which  consists  of 
two  things,  the  earthly,  and  the  heavenly. 

TerruUianus :  Acceptum  panem  Sf  distributum  discipulis,  corpus  suum  ilium 


404  THE  lord's  supper. 

fecit:  hoc  est  corpus  meiim,  dicendo  ;  id  est,  Figura  corporis  mei.  Lib.  4.  cent. 
Marcion. 

Tertullian  says :  The  bread  which  Christ  took,  and  distributed  among 
the  disciples,  he  made  his  own  body,  saying.  This  is  my  body,  that  is.  The 
figure  of  my  body. 

Clemens  Alexandrinus :  Hoc  est  hibere  Jesu  sanguinem,  esse  participem  incor- 
ruptionis  Domini.     Paedag.  lib.  2  cap.  2. 

Clemens,  of  Alexandria,  says  :  To  drink  the  blood  of  Jesus  is  to  be  made 
a  partaker  of  our  Lord's  immortality. 

Cyprianus:  Nee  potest  videri  sanguis  ejus  quo  redemti  S^  justificati  sumus ; 
esse  in  calice,  quando  vinum  desit  calici,  quo  Christi  sanguis  ostenditur,  qui 
scripturarum  omnium  Sacramento  Sf  testimonio  predicatur.  Idem:  Hcec  quo- 
ties  agimus,  non  denies  ad  mordendum  acuimus  ;  sed  jide  sincera  panem  sanc- 
tum frangimus,  ^  partimur,  dum  quod  divinum  8^  humanum  est,  distinguimus, 
et  separamus,  itemque  simid  separata  jungentes,  unum  Deum  Sf  hominem 
fatemur;  sed  Sf  nos  ipsi  corpus  ejus  effecti  sacramento,  ^  re  sacramenti  capiti 
oiostro  connectimur  ^  unimar.     Lib.  2.  epistola  3.  Serm.  de  coena. 

Cyprian  says :  The  blood  of  Christ  with  which  we  are  redeemed  and 
justified  cannot  seem  to  be  in  the  chalice,  when  there  is  no  wine  in  it, 
by  which  the  blood  of  Christ  is  sJiozved,  which  is  spoken  of  in  every  sacra- 
ment and  testimony  of  the  Scriptures.  Again :  As  often  as  we  do  this, 
we  do  not  sharpen  our  teeth  for  the  purpose  of  eating,  but  we  break  and 
distribute  the  holy  bread  with  a  true  faith,  whilst  we  distinguish,  and  sepa^- 
rate  that  which  is  divine  from  that  which  is  human,  and  joining  them  again 
when  they  are  separated,  we  confess  one  God  and  man ;  we  are  also  by 
this  sacrament  made  his  body,  and  are  cemented,  and  united  to  our  head 
by  the  thing  signified. 

Canon  concehi  Niceni:  In  divina  mensa  riirsus  et  jam  hie  no7i  proposito 
panis  ^  vino pueriliter  adhereamus,  sedsuhlato  inaltum  mente  per  fidem  ;  consid- 
eremus  proponi  in  sacra  ilia  mensa  agnum  Dei  tollentem  peccata  mundi  ;  qui 
sine  mactatione  a  sacerdotihus  sacrificatur:  S^  pretiosum  ejus  corpus  ^  sangui- 
nem vere  accijoientes  nos,  credamus  hcec  esse  nostrce  resurrectionis  stmbola. 
Nam  ideo  etiam  non  midtum,  sed  parum  accipimus;  ut  agnoscamus  quod  non 
ad  satietatem,  sed  ad  sanctificationem  accipiatur.     De  divina  mensa,  &  quid. 

The  canon  of  the  Council  of  Nice  says :  Here  is  also  the  Lord's  table  ; 
let  us  not  childishly  cleave  to  the  bread  and  wine  set  before  us,  but  let  us, 
lifting  our  minds  to  heaven  by  faith,  consider  that  on  that  holy  table  is 
placed  the  Lamb  of  God  which  takes  away  the  sins  of  the  world,  who 
offered  himself  as  a  sacrifice  without  being  slain  by  the  priests  ;  and  let  us, 
receiving  his  body  and  precious  blood,  beheve  that  they  are  signs  of  our 
resurrection.  It  is  for  this  reason  that  we  only  receive  a  small  quan- 
tity, that  we  may  know  that  it  is  not  received  for  satisfying,  but  for 
our  sanctification. 

Basilius :  Apposuimus  antitypta  sancti  corporis  ^  sanguinis  tui.     In  Litur. 

Basil  says  :  We  have  set  before  us  the  figures  of  the  holy  body  and  blood 
of  Christ. 

Hilarius :  Hcec  accepta  atque  hausta  id  ejfficiunt,  ut  4^  oios  in  Christo  S^ 
Ghristus  in  nobis  sit.     De  Trin.  lib. 

Hilary  says :  That  which  is  eaten,  and  drunk  produces  this  effect,  that 
we  are  in  Christ,  and  Christ  in  us. 


THE   lord's   SITPER.  405 

GroGjorius  Nazianz.  Antitypta  pretiosi  sanguinis  fc  corporis  Christi.  Orat. 
de  Paseli. 

Gregory  Nizeanzcn  says :  Tlie  figures  of  the  body  and  precious  blood  of 
Christ. 

Anil)ro.sius:  Quia  morte  Domini  lihernti  snmus,  hiijris  rei  memores,  in  eden- 
do  8; potando  carnem  S^  samjninem  Domini  pro  nohis  oblafa  sunt,  significamus. 
Idem  :  Hcec  ohlntio  est  figura  cororis  &  sanguinis  Domini  nostriJcfiu  Christi. 
In  1.  Cor.  2.     De  Sacr.  lib.  4.  c.  5. 

Ambrose  says  :  Because  we  have  been  redeemed  by  the  death  of  our 
Lord,  ^Ye,  being  mindful  thereof,  signify  in  eating  and  drinking  the  flesh 
and  blood  of  the  Lord  which  were  offered  for  us.  Again :  This  offer- 
ing is  a  figure  of  the  body  and  blood  of  our  Lord  Jesus  Christ.  In  1  Cor. 
11.  De  Sacr.  Kb.  4.  c.  5. 

Augustinus  :  JV^on  dubitavit  Dominus  dicer e,  Hoc  est  corpus  meum,  cum 
daret  signum  sui  corporis.  Idem :  Dominus  Judam  adhibuit  ad  convivium  ; 
in  quo  corporis  ^  sanguinis  fui  figuram  discipidis  sids  commendavit  4'  tra- 
didit.  Idem :  Si  sacrumenta  quandam  similitudinem  eanim  rerum  quarum 
sacramenta  sunt,  non  haberent,  omnino  sacramenta  non  essent.  Ex  hac 
autem  simililudine  plerumque  etiam  ipsarum  rerum  nomina  accipiunt  Sicut 
ergo  secundum  quendam  modum,  sacramentum  corporis  Christi,  corpus 
Christi  est,  sacramentum  sanguinis  Christi  sanguis  Christi  est:  ita  sacra- 
mentum Jidei fides  este.  Idem:  Sicut  ergo  ca^lestis  panis,  qui  caro  Christi 
est,  suo  MODO  vocatur  corpus  Christi  ;  cum  revera  sit  sacramentum  corporis 
Christi;  itlius  videlicet,  quod  visibile,  palpabile,  mortale  in  cruce  positum 
est:  vocaturque  ipsa  immolatio  carnis,  qux  sacerdotis  manibus  fit,  Christi 
passio,  mors,  crucifixio,  non  rei  yeritate,  sed  sigificante  mysterio  :  sic  sac- 
ramentum fidei,  quo  baptismus  intelligitur,  fides  est.  Idem:  Jsta,  Jratres, 
ideo  dicuntur  sacramenta,  quod  in  eis  aliud  videtur,  aliud  intelligitur.  Quod 
videtur,  speciem  habet  corporalem:  quod  intelligitur,  J ructum  habet  spiritu- 
alem;  Cont.  Adem.  e  12.  In  Psal.  3.  Epist.  23.  ad  Bonif.  In  fentet.  Prosper, 
de  cousec.  dist.  2.  c.  hoc  est.     Ser.  ad  infant. 

Augustin  says :  Our  Lord  did  not  hesitate  to  say,  This  is  my  body 
when  he  gave  the  sign  of  his  body.  Again  :  The  Lord  admitted  Judas  to 
that  feast  in  which  he  gave  to  his  disciples  the  figure  of  his  body  and  blood. 
Again :  If  the  sacraments  had  not  a  certain  correspondence  with  the  things 
of  which  they  are  sacraments,  they  would  be  no  sacraments  at  all.  And 
it  is  on  account  of  this  correspondence  that  they  very  often  receive  the 
names  of  the  things  themselves.  As,  therefore,  the  sacrament  of  the  body 
of  Christ  is,  after  a  certain  manner,  the  body  of  Christ,  and  as  the  sacra- 
ment of  the  blood  of  Christ  is  his  blood,  so  the  sacrament  of  faith  is  faith. 
Again :  As  the  celestial  bread,  which  is  Christ's  flesh,  is  in  some  way 
called  the  body  of  Christ  in  as  much  as  it  is  the  sacrament  of  his  body, 
which  is  to  say,  of  that  visible,  tangible,  and  mortal  body  which  was  nailed 
to  the  cross ;  and  as  the  sacrificing  of  his  flesh,  which  was  accomplished  by 
the  hands  of  the  priest,  is  called  the  passion,  death,  and  crucifixion,  7iot  in 
the  truth  of  the  thing,  but  signifying  it  in  a  mystery  ;  so  the  sacrament  of 
faith,  which  is  baptism,  is  faith.  Again  :  These,  my  brethren,  are  called 
sacraments,  because  in  them  one  thing  is  seen,  and  another  is  understood. 
That  which  is  seen  has  a  corporal  form,  whilst  that  which  is  understood  has 
a  spiritual  benefit. 

Chrysostomns :  Hie  est  sanguis  meus,  qui  ejffunditur  in  remissionem  pecca- 
torum:  quod  dicebaf,  ut  ostenderet,  passionem  4'  crucem  rnysterium  esse,  4' 
discipulos  consolaretur.     In  Matt.  hom.  83. 


406  THE  lord's  SUPrER. 

Chrjsostom  says  :  This  is  my  blood  -which  is  shed  for  the  remission  of 
sins,  -which  Christ  said  to  show  that  his  passion,  and  cross  constitute  a  mys- 
tery, and  that  it  might  administer  comfort  to  his  disciples.  In  Matt.  horn.  83. 

Theodoretus :  Servator  certe  noster  nomina  commutavit,  4*  corpori  quidem 
idem,  quod  erat  symboli  ac  signi,  nomen  irnposuit:  symbolo  aufem  quod 
erat  corporis.  Causa  mutationis  manifesta  est  Us,  qui  sunt  divinis  mysteriis 
initiati.  Volebat  enim  eos,  qui  sunt  divinorum  mysterioruni  participcs,  non 
attendere  naturam  eorum  qux  videntur ;  sed  propter  nominum  mutalionem, 
mutationi,  quae  fit  ex  gratia  credere.  Qui  enim,  quod  natura  est  corpus, 
triticum  8,"  panem  appellavit,  4'  vite7)i  se  ipsum  rursics  nominavit,  is  sym- 
bola  quse  videntur,  appellatione  corporis  4'  sanquinis  honoravit,  non  naturam 
quidem  mutans  ;  sed  naturse  gratiam  adjiciens.     Dial.  1. 

Theodoret  says  :  Our  Saviour  evidently  changed  the  names  of  the  signs, 
and  the  things  signified,  and  gave  the  same  name  to  his  body  -which  belongs 
to  the  sign  ;  and  to  the  sign  that  -which  belongs  to  his  body.  The  reason 
of  this  change  is  manifest  to  those  -who  have  been  initiated  into  divine  mys- 
teries. For  he  designs  that  those  -who  partake  of  these  divine  mysteries, 
should  not  look  to  the  things  -which  are  seen  ;  but  on  account  of  the  change 
of  the  names  should  believe  the  change  -\vhich  is  made  through  grace..  For 
he  -who  called,  that  -which  is  naturally  a  body,  -wheat  and  bread,  and  also 
called  himself  a  vine,  honored  the  signs  -which  are  seen  -with  the  title  of  his 
body  and  blood,  not  indeed  by  changing  their  nature,  but  by  adding  grace 
thereto. 

There  is  a  notable  saying  of  Macarius,  the  Monk,  -which  -we  may  also 
here  repeat :  ''  The  bread  and  -wine  are  a^?/p<?  or  figure  corresponding  -with 
the  flesh,  and  blood  of  Christ ;  and  those  -who  receive  the  bread  -^vhich  is 
showed,  eat  the  flesh  of  Christ  spiritually."  Macarius  Homil.  27.  We  might 
add  many  other  testimonies  from  the  writings  of  the  Fathers,  which  for  the 
sake  of  brevity  we  omit. 

OF  TRANSUBSTANTIATION. 

We  may  now  easily  see  what  we  are  to  think  of  the  doctrine  of  transub- 
stantiation.  It  is  a  wicked  device  of  the  Papists,  which  we  shall  briefly 
prove  by  a  variety  of  arguments.  Before  doing  this,  however,  it  is  proper 
that  we  should  fii-st  state,  in  a  few  words,  what  the  Papists  understand  by 
transubstantiation. 

They  suppose  that  by  the  act,  or  force  of  consecration,  by  which  they 
mean  the  repeating,  over  the  elements  of  bread  and  wine,  the  words.  This 
is  my  body ;  This  cup  is  the  New  Testament  in  my  blood;  the  bread  and 
wine  are  converted,  or  changed  as  to  their  substance,  into  the  body  and 
blood  of  Christ,  so  that  all  that  remains  of  the  bread  and  wine  is  the  form, 
or  accidents,  viz.:  the  appearance,  the  smell,  the  taste,  the  weight,  &c. 
They,  therefore,  consider  the  words,  which  are  used  in  the  consecration  of 
the  elements,  productive,  and  creative.  They  hold  that  the  change  is 
efiected,  or  made  complete,  in  the  very  instant  in  wliich  the  priest  pro- 
nounces the  last  syllable,  dy  ;  This  is  my  bo-j)Y,  after  wliich  the  elements 
do  not  remain  any  longer  bread  and  wine  ;  but  become  the  body  and  blood 
of  Christ,  which  are  now  substantially  present,  and  contained  under  the 
form  of  bread  and  wine,  so  that  all  who  partake  of  them,  eat  his  body,  and 
drink  his  blood  with  the  mouth. 


407 

As  to  the  manner  in  Avhich  tliis  change  is  effected,  they  do  not  agree 
among  themselves.  There  are  some  who  maintain  that  the  substance  of 
bread  and  wine  is  changed  by  transubstantiation,  into  tlie  substance  of  the 
body  and  blood  of  Christ,  so  that  the  bread  and  wine  become,  as  to  their 
essence,  the  body  and  blood  of  Christ,  retaining  merely  their  external  forms, 
which  change  is  called  a  substantial  change,  or  a  change  of  the  substance. 
There  are  others,  again,  who  hold  that  the  substance  of  bread  and  wine  is 
not  changed ;  but  that  it  is  annihilated,  and  that  the  substance  of  the  body 
and  blood  of  Christ  takes  its  place,  so  that,  after  the  consecration,  the  sub- 
stance of  Christ's  body  and  blood  assumes  the  form,  and  accidents  of  the 
substance  of  the  bread  and  wine,  which  change  is  called  a  formal  chan;ie, 
or  a  change  of  the  form.  Lombard  gives  an  exposition  of  both  views,  (lib. 
4,  dist.  II.)  and  seems  to  approve  of  the  former.  The  Papists  call  both 
changes  transubstantiation.  They  affirm  also  that  the  pronoun  tins,  de- 
notes some  vague  or  indefinite  substance,  contained  under  these  accidents, 
in  general,  without  having  any  reference  to  quantity,  or  quality,  so  that  it 
refers  neither  to  the  bread,  nor  to  the  body  of  Christ ;  but  to  what  was 
contained  under  the  form,  which,  before  consecration,  was  bread,  but 
"which,  by  the  force  of  the  words,  became  the  body  of  Christ ;  so  that  the 
words.  This  is  my  body,  mean  according  to  their  view,  That  tchich  is  con- 
tained  under  this,  or  under  these  forms,  is  my  body. 

They  also  differ  Avidely  among  themselves  in  regard  to  the  accidents,  as 
to  where  they  are  grounded,  or  situated,  whether  in  the  hody  of  Christ,  or 
in  the  air,  or  in  the  original  matter  of  the  bread  and  wine,  or  whether  they 
are  the  properties  of  any  subject.  The  common  opinion  is,  that  they  exist 
without  any  subject.  This  is  the  view  of  the  Schoolmen,  and  of  all  the  Pa- 
pists, and  consists  of  two  principal  parts ;  the  one  having  reference  to 
transubstantiation,  and  the  other  to  the  eating  of  Christ's  body  with  the 
mouth.  But  both  of  these  things  are  inconsistent  with  the  words  of  Christ, 
and  are  a  wicked  device.  As  it  respects  the  eating  of  Christ's  body  with 
the  mouth,  under  the  form  of  bread,  it  is  overthrown  bv  the  same  ar2;u- 
ments  by  which  we  have  established  the  spiritual  eating  of  Christ's  body. 
And  as  it  respects  transubstantiation,  we  thus  refute  it : 

1.  That  which  is  Christ's  body  in  the  supper,  remains,  and  is  neither 
changed,  nor  annihilated,  otherwise  the  body  of  Christ  would  not  remain, 
or  be  present  in  the  eucharist.  But  the  bread  in  the  supper  is  the  body 
of  Christ,  sacramentally,  as  we  have  already  show^n :  Therefore  the  bread 
in  the  sapper  remains,  and  is  neither  changed,  nor  annihilated.  The  minor 
proposition  has  already  been  proven,  and  may  be  established  more  fully, 
1.  By  the  words  of  Luke  and  Paul:  This  cup  is  the  New  Testament,  kc. 
The  bread  is  the  communion  of  the  body  of  Christ.  2.  By  this  argument, 
drawn  from  these  words :  That  which  Christ  broke,  he  called  his  body. 
But  he  broke  the  bread,  and  not  some  indefinite  substance,  or  merely  the 
accidents  of  the  bread.  Therefore,  the  bread  is  the  body  of  Christ.  3.  It 
is  also  proven  thus :  The  pronoun  this,  refers  either  to  the  bread,  or  to  the 
mere  accidents  of  the  bread,  or  to  the  body  of  Christ,  or  to  some  indefinite 
substance.  But  it  cannot  refer  to  some  indefinite  substance,  for  it  was 
bread  that  Christ  gave,  and  brake,  and  not  something  general,  under  the 
form  of  bread.  Nor  can  it  refer  to  the  body  of  Christ,  visible  or  invisible : 
for  his  visible  body  sat,  and  talked  with  the  disciples ;  and  an  invisible 
body,  Christ  never  had.     The  Papists  themselves,  confess  that  the  body  of 


408  THE  lord's  supper. 

Christ  is  not  present,  under  the  form  of  bread,  when  the  priest  commences 
to  repeat  the  word  This^  but  only  after  the  change  is  effected,  which,  as 
we  have  already  remarked,  takes  place  when  the  last  syllable  of  the  words 
used  in  the  consecration  of  the  elements  is  pronounced.  Nor  can  it  refer 
to  the  mere  accidents  of  the  bread ;  for  it  was  not  the  mere  accidents  that 
Christ  broke.  Therefore  the  particle  tliis,  cannot  refer  to  any  thing  else 
but  the  bread,  so  that  the  words  of  Christ,  This  is  my  body,  must  mean, 
This  bread  is  my  body. 

2.  Christ  broke  bread.  But  he  did  not  break  his  body.  Therefore  the 
bread  is  not,  in  reality,  his  body. 

3.  The  body  of  Christ  was  dehvered  for  us  unto  death.  But  the  bread 
was  not  thus  given  for  us.  Therefore,  the  bread  is  not,  m  reality,  the  body 
of  Christ. 

4.  Christ  does  not  say,  as  the  advocates  of  the  doctrine  of  transubstan- 
tiation  do,  3Iy  body  is  under  these  forms  ;  or.  My  body  is  contained  under 
these  forms.  Therefore  they  do  not  retain,  but  pervert  the  words  of  Christ. 

5.  Christ  did  not  say.  Let  this  be  made ;  but.  This  is  my  body.  There- 
fore, the  words  of  Christ  do  not  change  the  bread  into  the  substance  of  his 
body,  but  merely  teach,  that  the  bread  in  this  use  is  the  body  of  Christ  in 
a  sacramental  sense. 

6.  Paul  expressly  calls  that  which  is  given  and  received,  bread,  both 
before  and  after  it  is  eaten.  Therefore,  the  bread  is  neither  annihilated, 
nor  changed  into  the  substance  of  the  body  of  Christ,  but  remains  bread. 

7.  In  every  sacrament  there  are  two  things ;  the  signs  and  the  things 
signified,  or,  as  Irenaeus  says,  the  earthly  and  the  heavenly  things,  without 
which  there  can  be  no  sacrament.  But  transubstantiation  takes  away  from 
the  eucharist  the  sign,  or  that  which  is  earthly,  which  is  bread  and  wine. 
Therefore,  it  destroys  the  nature,  or  true  idea  of  a  sacrament. 

8.  The  mere  shadow,  or  form  of  bread  and  wine,  cannot  confirm  faith  in 
heavenly  things,  but  practices  a  deception,  inasmuch  as  it  is  not  what  it 
appears  to  be.  But  the  signs  in  the  eucharist  ought  to  confirm  our  faith  in 
heavenly  things,  viz.:  that  we  are  as  certainly  fed  with  the  body  and  blood 
of  our  Lord,  as  we  are  certain  that  we  receive  the  bread  and  the  wine :  for 
the  sacraments  were  instituted  to  confirm  our  faith  by  the  use  of  \dsible 
signs.  Therefore,  transubstantiation  which  changes  the  signs  into  a  mere 
shadow,  cannot  be  true. 

9.  Transubstantiation  destroys  the  analogy  which  there  is  between 
the  sign,  and  the  tiling  signified,  of  which  Augustin  speaks  when  he  says, 
"  That  the  body  of  Oh'ist  so  nourishes  the  soid,  as  the  bread  nourishes  the 
body  ;  and  as  one  bread  is  baked  out  of  many  grains^  so  tue,  ivho  partake 
of  this  one  bread,  being  many^  are  made  one  bread,  and  one  body.'''  (Epis. 
23,  ad  Bonif.)  But  the  mere  accidents  of  bread  and  wine  cannot  repre- 
sent or  sustain  this  analogy,  because  they  cannot  of  themselves  nourish ; 
nor  can  we  say,  as  the  accidents  of  bread  and  wine  nourish  the  body  and 
sustain  natural  life,  so  the  body  of  Christ  nourishes  the  soul  unto  eternal 
life :  for  in  this  case  the  analogy  would  be  between  that  which  is  real,  and 
that  which  is  a  mere  shadow.  Therefore,  the  analogy  which  holds  between 
the  sign,  and  the  thing  signified,  is  evidently  inconsistent  with  the  doctrine 
of  transubstantiation,  and  so  refutes  it. 


409 
CONCERNING  CONSUBSTANTIATION. 

The  Papists,  from  what  we  have  said,  imagined  that  two  great  miracles 
were  wrought  in  the  eucharist  by  virtue  of  tlie  consecration  of  the  elements ; 
the  changing  of  the  substance  of  the  bread  and  wine  into  the  body  and 
blood  of  Christ,  and  the  subsistence  of  the  accidents  of  the  bread  and  wine, 
independent  of  any  subject ;  both  of  which  may  easily  be  refuted  ;  for  the 
former  evidently  contradicts  the  analogy  of  the  entire  Christian  faith,  wliilst 
the  latter  is  at  war  with  all  sound  philosophy.  And,  as  to  that  virtue  which 
there  is  in  the  act  of  consecration,  of  which  they  make  so  much  account,  it 
is  nothing  more  than  a  magical  device  of  the  devil  and  of  human  inge- 
nuity. 

When  some  of  the  ancient  Doctors  perceived  these  absurdities,  they 
rejected  the  doctrine  of  transubstantiation,  and  coined  that  of  consubstantia- 
tion,  which  teaches  the  co-existence  of  two  substances  in  the  same  place,  or 
the  presence  of  the  body  and  blood  of  Christ,  not  under  the  forms  of  bread 
and  wine,  but  in,  or  under  the  bread  and  wine  itself.  These  persons  main- 
tained that  the  signs  were  not  transubstantiated,  or  changed  as  to  their 
substance  ;  but  that  they  were  consubstantiated,  by  which  they  meant,  that 
the  bread  and  wine  remained ;  but  that  the  body  and  blood  of  Christ  were 
substantially  present  ivith^  in,  and  under  the  bread  and  wine,  and  eaten  and 
drunk  with  the  mouth. 

Lombard  refers  to  this  view,  and  asserts  that  it  was  already  before  his 
time  advocated  by  certain  persons ;  and  calls  it  a  paradox — a  strange  view. 

Guitmund  attributes  it  to  Berengarius,  after  his  recantation,  and  calls  it 
impanation. 

Others  regard  "Walrame  as  the  originator  of  this  view,  against  w^hom 
Anselm  wrote  two  books  which  are  still  extant. 

Others,  again  ascribe  it  to  Rupert,  who  lived  shortly  after  Guitmund, 
about  the  year  of  our  Lord  1124. 

Peter,  cardinal  of  Cambray,  declared  that  he  would  rather  embrace  con- 
substantiation  than  transubstantiation,  had  not  the  church  of  Rome  decided 
differently.     He  lived  about  the  year  of  our  Lord  1416. 

At  length  Luther,  falling  in  with  the  opinion  of  this  cardinal  of  Cam- 
bray, as  he  himself  testifies,  did  not  at  fii*st  regard  it  as  an  article  of  faith, 
to  believe  that  the  substance  of  the  bread  remains,  or  does  not  remain  with 
the  body  of  Christ,  but  maintained  that  either  view  might  be  held  without 
subjecting  their  advocates  to  the  charge  of  heresy.  Subsequently,  how- 
ever, it  seemed  more  probable  to  him  that  the  bread  should  remain,  and 
that  the  body  of  Chiust  should  be  present  in,  with,  and  iinde?-  the  bread. 
This  is  now  the  generally  received  opinion  of  those  who  call  themselves 
Lutherans.  They  interpret  the  words  of  Christ,  This  is  my  body,  thus, 
In,  u'ith,  and  under  this  bread  is  my  body  ;  and  they  boast  equally  as  much  as 
the  Papists,  that  they  retain  the  words  of  Christ  in  then-  literal  sense,  without 
any  trope  or  figure.  And  whenever  they  contend  with  the  Papist,  they  refer 
the  particle  This  to  the  bread  alone,  which  itself,  according  to  their  new, 
is  the  body  of  Christ.  But  when  they  are  brought  into  controversy  with 
us,  whom  they  call  Sacramentarians,  then  the  particle  This,  no  longer  re- 
fers to  the  bread  only,  but  to  the  bread,  with  the  body  of  Christ  which  is 
invisibly  concealed  in  it,  and  the  sense  of  the  words.  This  is  my  body, 
they  affirm  to  be  this  :  This  bread,  and  my  body  ivhich  is  concealed  in  this 
bread,  is  my  body.     This  their  gloss,  they  prove,  as  they  say,  with  plain 


410  THE   lord's   supper. 

and  familiar  illustrations,  so  that  Christ,  when  he  gave  his  body  invisibly 
in  the  bread,  said,  TJiis  is  my  hody^  just  as  the  farmer  says  of  the  grain 
in  his  sack,  Tim  is  grain,  pointing  to  the  sack ;  or  as  the  merchant,  in 
speaking  of  the  money  in  his  purse,  says,  as  he  holds  it  up.  This  is  my 
money ;  or  as  the  mother  says  of  her  child  lying  in  the  cradle,  TJiis  is  my 
child,  pointing  to  the  cradle  ;  or  as  the  vender  of  wine  says,  as  he  hands 
the  cup.  This  is  wine.  These  illustrations  are  gathered  from  their  writ- 
ings and  disputations. 

But  the  same  thing  happens  unfortunately  to  these  good  men,  which  the 
poet  says  of  another  class  of  persons : 

Stulti  dum  vitant  vitia,  in  contraria  currunt. 

Fools  when  they  run  from  certain  vices,  rush  into  the  opposite  extremes. 

For  instead  of  the  absurd  miracle  of  the  Papists,  in  regard  to  the  sub- 
sistence of  the  accidents  of  the  bread  and  wine,  independent  of  any  subject, 
they  imagine  another  still  more  absurd,  viz  :  the  penetration  of  two  bodies ; 
so  that  they  may  be  said  to  have  wandered  farther,  than  the  Papists  them- 
selves from  the  words  of  Christ,  whether  we  regard  the  letter  or  sense  of 
the  Avords.  For  the  words,  if  taken  literally,  must  be  thus  understood : 
Tills,  that  is,  this  bread,  is  my  body ;  and  if  w^e  have  respect  to  the  sense, 
or  true  meaning  of  the  words,  it  must  be  :  This  visible  bread  which  is  bro- 
ken  and  given  is  my  true  and  essential  body  given  for  you.  It  is  my  true 
body,  not  by  any  change  of  the  essence,  as  the  Papists  believe,  (for  the 
"Word  did  not  assume  bread,  neither  was  bread  dehvered  or  crucified  for 
us,)  but  it  is  my  true  body  in  a  mystical  sense,  and  according  to  a  sacra- 
mental form  of  speech,  as  Christ  himself,  and  Paul,  and  all  the  orthodox 
fathers  have  understood  it.  The  interpretation  which  the  advocates  of 
transubstantiation  put  upon  the  words  of  Christ,  is  far  from  being  their  literal 
and  true  sense  ;  for  it  is  not  true  that  the  Papists  retain  the  letter,  seeing 
that  they  put  in  the  place  of  the  words  of  Christ,  this  is  my  body,  this 
gloss :  This  thing,  or  indefinite  substance  contained  under  these  forms  is 
my  body  ;  much  less,  therefore,  do  the  consubstantialists  retain  the  literal  and 
true  meaning  of  the  words  of  Christ,  seeing  that  they  substitute  their  o-\Ma. 
words  in  the  place  of  what  Christ  said,  saying,  iyi,  tvith,  and  under  this  bread 
is  my  body  ;  or,  the  bread  and  the  body  of  Christ,  ivhich  is  invisibly  concealed 
in  this  bread,  is  my  body  For  neither  is  the  bread  by  itself,  nor  the  bread  with 
the  body  of  Christ  concealed  in  it,  properly  the  body  of  Christ ;  as  a  purse, 
whether  full  or  empty,  is  not  properly  and  without  a  figure  of  speech  called 
money.  And  as  to  the  various  illustrations,  or  forms  of  speech,  which  they 
bring  forward  for  the  purpose  of  establishing  their  view,  they  are  evidently 
foreign  ;  for  as  it  respects  the  instances  to  which  we  have  already  referred, 
that  which  is  expressed  by  them  is  plain,  as  soon  as  it  is  uttered,  that  grain 
is  in  the  sack,  money  in  the  purse,  an  infant  in  the  cradle,  and  wine  in  the 
cup.  But  that  the  body  of  Christ  is  in  the  bread,  does  not  appear  so  clearly, 
neither  can  it  be  proved,  since  there  is  an  article  of  the  Christian  faith  which 
declares  that  it  is  in  heaven. 

OF  THE  SCI^ISM  OF  THE  CONSUBSTANTIALISTS. 

The  words  of  Christ,  This  is  my  hody,  were  at  first  the  only  foundation 
upon  which  Luther  based  his  view  of  the  presence  of  Christ  in  the  supper. 
Subsequently  in  the  controversy  which  he  had  with  those  who  opposed  the 


THE   lord's   supper.  411 

view  of  consubstantlation,  he  took  refuf^e  in  tlie  3^ear3  27  and  28  to  the 
doctrine  of  ubiquity,  and  instead  of  the  one  foundation  upon  which  he  at 
first  based  his  view,  he  now  proposed  four:  1.  The  personal  union  of  the 
two  natures  in  Christ.  2.  The  right  hand  of  God,  which  is  everywhere. 
3.  The  truth  of  God,  who  cannot  lie.  4.  The  three-fold  manner  of  the 
existence  of  Christ's  body  in  any  place.  Being  at  length  driven  from  these, 
he  again  betook  himself  to  the  words  of  Christ,  and  desired  that  all  dispu- 
tation as  to  ubiquity  might  be  brought  to  an  end.  Since  the  time  of  Lu- 
ther, hoA^'Cver,  some  who  profess  *his  name,  not  finding  a  sufficient  support 
for  their  cause  in  the  words  of  Christ,  have  again  taken  shelter  under  tho 
doctrine  of  ubiquity,  and  to  this  day  regard  it  as  the  main  stay  of  their 
pecuHar  view.  Yet  there  are  others  who  reject  it  altogether.  It  is  to  this 
diversity  of  sentiment  that  the  schism  of  the  consubstantialists  traces  its 
origin.  There  are  some  who  will  be  Lutherans  simjjhj^  who  defend  impa- 
nation  or  the  existence  of  Christ's  body  in  the  bread,  and  the  oral  mandu- 
cation  by  the  words  of  Christ  alone.  There  are  other  multi-preseiitiary 
and  onuii-potentiary  Lutherans^  who  hold  that  the  body  of  Christ  is  present 
at  the  same  time  in  many  hosts  on  account  of  the  omnipotency  really  commu- 
nicated to  it.  And,  finally,  there  are  some  omni-presentiary,  or  uUcpdtarian 
JJiitJwans,  who,  for  the  purpose  of  defending  the  presence  of  Christ's  body 
in  the  bread,  seize  the  shield  of  ubiquity,  and  teach  that  the  body  of  Christ, 
by  virtue  of  its  union  with  the  Word,  is  every  where  present ;  and,  there- 
fore, present  also  in  the  bread,  before  and  after  its  use  in  the  supper,  and 
that  the  rite  and  consecration  merely  cause  it  to  be  eaten  in  the  bread. 
Our  young  divines,  that  they  may  have  a  correct  understanding  of  this  con- 
troversy, must  not  be  ignorant  of  these  things ;  for,  from  what  we  have 
said,  they  may  see  that  to  this  day  the  doctrine  of  consubstantlation  rests 
upon  two  main  pillars,  or  props — ubiquity  and  the  ivords  of  Christ,  We 
have  already  explained  what  is  meant  by  ubiquity,  and  given  a  sufficient 
refutation  of  it  in  the  exposition  of  the  articles  relating  to  the  personal 
union  of  the  two  natures  in  Christ,  his  ascension  into  heaven,  and  sitting 
at  the  right  hand  of  God  the  Father,  to  which  we  refer  the  reader.  And 
as  to  the  words  of  Christ,  they  neither  teach  the  doctrine  of  consubstantl- 
ation, nor  will  they  admit  of  such  an  interpretation,  the  Papists  themselves 
being  witnesses  in  the  case.  The  ubiquitarians  also  acknoAvledge  this  in 
their  writings,  and  have  for  this  reason  invented  the  doctrine  of  ubiquity, 
because  they  clearly  saw  that  their  views  could  not  be  sustained  by  the 
words  of  Christ ;  but  would  soon  be  overthrown  if  made  to  rest  on  this 
foundation. 

Christ  said,  This  is  my  body  ivhich  is  given  for  you.  Tliese  words,  how- 
ever, the  consubstantialists  do  not  retain,  neither  as  to  the  letter,  nor  as  to 
the  sense,  when  they  say,  i?i,  ivith^  and  under  this  bread  is  my  body.  We 
do  not,  therefore,  need  any  other  arguments  for  the  refutation  of  consub- 
stantlation, than  the  words  of  Christ,  to  which  we  direct  the  attention  of  the 
advocates  of  this  doctrine,  and  thus  reason  with  them :  Christ  did  not  say, 
Li  this  bread,  is  my  body ;  but.  This  is  my  body.  But  these  forms  of 
speech  do  not  express  the  same  thing ;  for  the  former  declares  what  is  in 
the  bread,  and  where  the  body  of  Christ  is  ;  whilst  the  latter  declares  what 
the  bread  itself  is  in  the  eucharist.  Therefore,  those  who  teach  that  the 
body  of  Christ  is  in  the  bread,  and  not  that  it  is  the  bread  itself,  retain 
neither  the  letter,  nor  the  sense  of  the  words  of  Christ. 


412  THE  lord's  supper.. 

Ohjections  in  favor  of  Oonsuhstantiation  refuted. 

Obj.  1.  It  is  a  common  form  of  speech,  when  two  things  which  are  joined 
together  are  given  at  the  same  time,  the  one  apparent,  and  the  other  not, 
that  that  alone  which  is  not  apparent  should  be  named ;  as  we  ordinarily 
say  of  a  purse  filled  with  money,  This  is  money  ;  and  of  a  cask  of  wine, 
This  is  ivine.  Christ  in  the  supper,  gi\^ng  in  the  same  manner  two  things 
jointly,  viz  :  bread,  and  his  body,  named  that  only  which  was  not  apparent 
under  the  bread,  saying  :  Tahe,  this  is  my  hody.  Therefore,  the  form  of 
speech  which  is  here  used,  is  common  and  proper ;  and  does  not  need  any 
explanation.  We  reply  to  the  major  of  this  syllogism  as  follows :  It  is,  in- 
deed, a  usual  form  of  speech,  when  it  is  evident  that  the  thing  which  is  not 
apparent,  and  which  is  named,  is  contained  in  that  which  is  apparent,  as  it 
is  plain  that  money  is  in  the  purse,  and  wine  in  the  cask ;  otherwise  it 
would  neither  be  a  usual,  clear,  nor  correct  form  of  speech  to  say  of  an 
empty  purse,  this  is  money,  &c.  But  it  is  not  apparent,  nor  have  the  con- 
substantiaHsts  as  yet  proven,  that  the  body  of  Christ  was  concealed  in  the 
bread,  when  he  said  in  reference  to  it,  This  is  my  body;  as  it  is 
evident  that  money  is  in  the  purse,  and  wine  in  the  cask,  when  it  is  said, 
This  is  money ^  this  is  nine.  Yea,  we  affirm  in  opposition  to  the  consub- 
stantiahsts,  that  the  body  of  Christ  was  not  concealed  m  the  bread  in  the 
first  supper,  but  rechned  at  the  table,  and  is  now  in  heaven,  where  it  will 
remain  until  he  will  come  to  judge  the  quick  and  the  dead.  Therefore, 
this  argument  of  our  opponents  is  a  begging  of  the  question  at  issue.  We 
also  deny  what  is  asserted  in  the  minor  proposition ;  for  Christ,  having  ta^ 
ken  and  broken,  not  his  body,  but  the  bread  which  was  on  the  table,  giving 
it  to  the  disciples,  said :  Take  this  (that  is,  this  bread)  is  my  body  ;  which 
interpretation  we  prove  by  the  following  arguments :  1.  Christ  said  of 
the  cup,  This  cup  is  the  New  Testament.  2.  Paul  refers  the  particle  this 
to  the  bread,  when  he  says.  The  bread  ivhich  ive  break  is  the  communion  of 
the  body  of  Christ.  3.  The  bread,  and  the  body  of  Christ,  when  taken  to- 
gether, are  neither  properly  nor  figuratively  the  very  body  of  Christ,  so 
that  Christ  by  tliis  interpretation  is  made  to  utter  a  vain  tautology,  saying. 
My  body,  is  my  body.  We  in  like  manner  deny  the  consequence  drawn 
from  the  above  syllogism,  because  there  is  more  in  the  conclusion  than  in 
the  premises.  They  conclude  that  the  form  of  speech  is  common  and 
proper.  But  the  terms,  common  and  proper,  have  not  the  same  form  and 
signification-;  for  the  most  common  form  of  speech  may  be  figurative  ;  as  is 
the  case  with  the  common,  and  yet  synecdochical  forms  of  speech  to  which 
we  have  so  often  referred.  This  is  money  ;  this  is  nine.  For  who  is  so 
simple  as  to  believe  that  the  purse  alone,  or  the  purse  with  the  money,  is 
properly  money.  So  the  sacramental  form  of  speech  in  reference  to  the 
Passover  was  common  and  well  known  to  the  disciples  :  "  "Where  wilt  thou 
that  we  prepare  for  thee  to  eat  the  Passover  ?"  (Matt.  26 :  17.)  And 
yet  they  did  not  speak  properly,  but  figuratively,  attributing  to  the  sign  the 
name  of  the  tlihig  signified,  by  a  sacramental  metonymy.  Hence  all  that 
follows  legitimately  from  the  above  premises,  is  tl  at  the  words  of  Clu'ist 
were  common,  plain  and  understood  by  the  disciples ;  but  not  that  they 
were  understood  properly,  literally,  and  without  any  figure. 

Obj.  2.  Christ  said.  This  is  my  body.  Christ  now  is  true.  Therefore, 
we  must  believe  him,  setting  aside  all  philosophical  subtlety  ;  and  as  a  mat- 
ter of  consequence,  must  understand  his  words  simply,  and  literally.     Ans- 


THE  lord's  sltper.  413 

There  is  here  an  incorrectness  in  regarding  tliat  as  a  cause,  which  is  none. 
For  the  truth  of  Christ  merely  brings  it  to  pass  that  his  words  are  true ; 
yea,  most  true,  which  we  ought  to  believe,  setting  aside  all  philosophical 
subtlety ;  but  this  is  no  reason  why  the  words  of  Christ  should  be  under- 
stood literally,  and  properly  ;  for  he  who  speaks  figuratively  may  also  speak 
that  which  is  true,  as  Clirist  was  no  less  true,  yea,  the  truth  itself,  when 
he  said  :  I  am  the  light  of  the  world;  I  am  the  door  ;  I  am  the  good  sJiep- 
herd  ;  I  am  the  true  vine  ;"  my  Father  is  the  husbandman;  and  ye  are  the 
branches;  than  when  he  said:  This  is  my  body.  Those,  therefore,  who 
have  the  boldness  to  say  that  figurative  forms  of  speech  are  lies,  ought  to 
be  hissed  ought  of  our  schools,  and  denounced.  "We  may  also  invent  the  ar- 
gument and  reason  thus  :  Christ  is  true  ;  therefore,  he  did  not  say,  that 
his  body  was  concealed  in  the  bread,  when  all  the  disciples  saw  that  it  re- 
cUned  at  the  table.  So  we  may  also  in  like  manner  retort  the  conse- 
quence which  our  adversaries  draw  from  the  above  syllogism  and  say  :  The 
words  of  Christ  are  to  be  understood  simply ;  therefore,  no  interpretation 
is  to  be  put  upon  them,  which  conflicts  with  the  letter,  as  when  it  is  said, 
in,  u'ith,  and  under  the  bread  is  the  body  of  Christ,  or  that  the  bread  is  the 
closet  or  coveiing  of  the  body  of  Chi'ist. 

Obj.  3.  Christ  is  omnipotent.  Therefore,  he  can  bring  it  to  pass,  that 
his  body  may  be  really  in  the  bread.  Ans.  That,  however,  is  no  just 
conclusion  which  infers  that  a  thing  will  be  done,  because  it  may  be  done. 
The  question  is  not,  what  Chi-ist  can  do,  but  what  he  will  do.  He  has  no 
where  promised  the  presence  of  his  body  in  the  bread,  or  in  the  place  of 
the  bread.  We  do  not,  therefore,  take  anything  from  his  omnipotence, 
when  we  reject  such  a  presence  as  our  opponents  advocate.  To  tliis  it  is 
objected  as  follows :  The  bread  is  present  in  the  place  of  the  supper.  The 
bread  is  the  body  of  Christ.  Therefore,  the  body  of  Christ  is  present  in 
the  supper.  Ans.  But  the  minor  proposition  of  this  syllogism  is  figura- 
tive, according  to  the  confession  of  our  adversaries  themselves  ;  for  James 
Andreae,  in  the  controversy  at  Maulbronn,  when  he  could  in  no  other  way 
extricate  himself  from  the  difficulties  which  pressed  themselves  upon  the 
views  which  he  advocated,  openly  confessed  that  when  it  is  said,  TJie  bread 
is  the  body  of  Christ,  the  language  is  figurative;  but  that  it  is  proper  when 
it  is  said,  This  is  my  body.  This  same  Andreae  afterwards  wrote,  that 
when  the  phrase.  The  bread  is  the  body  of  Chnst,  is  used,  it  is  to  be  un- 
derstood properly,  and  without  any  figure.  Is  this  not  to  blow  hot  and 
cold  from  the  same  mouth  ? 

Obj.  4.  The  words  of  Christ  cannot  be  changed.  Christ  said  this  is 
my  body.  Therefore,  the  word  signifies  ought  not  to  be  substituted  for  is, 
Ans.  1.  We  grant  the  whole  argument;  for  we  do  not  substitute  the  word 
signifies,  for  is,  nor  do  we  change  the  words  of  Chiist,  but  we  retain  them 
as  they  were  uttered  by  Christ  liimself.  But  we  maintain  that  the  true  and 
natural  sense  of  these  words  is,  that  the  bread  is  the  body  of  Christ  symboli- 
cally, that  is,  it  is  the  sacrament  or  sign  of  the  body  of  Christ ;  or,  it  signifies 
the  body  of  Christ.  Christ  himself  interprets  these  words  thus,  when  he 
said,  This  do  in  remembrance  of  me.  So  does  Paul  when  he  says,  "  This 
cup  is  the  JVeiv  Testament  in  my  blood.''''  Tertulian  says :  "  The  bread 
ivhich  Chiist  took  and  distributed  among  the  disciples  he  made  his  body, 
saying,  This  is  my  body,  that  is,  it  is  the  PiGrEE  of  my  body.^^  Ambrose 
in  hke  manner,  says :  "  This  offering  is  the  riGLRE  of  the  body  and  blood 


414  THE  lord's  supper. 

of  our  Lardy  Angiistin  also  sajs  :  "  Our  Lord  did  not  hesitate  to  say^ 
This  is  my  body,  tvhen  he  gave  the  sign  of  his  hody^  2.  We  may  turn 
the  arguments  against  our  opponents  thus :  The  words  of  Christ  must  not 
be  changed.  Therefore,  the  interpretation  wliich  the  advocates  of  transub- 
stantiation  put  upon  the  words  of  Christ,  when  they  say.  Under  these  forms 
is,  or  is  contained  my  body,  is  false  ;  as  also  that  of  the  advocates  of  con- 
substantiation,  when  they  say,  Ln,  ivith  and  under  this  bread,  is  my  body 
invisibly  2>resent.  3.  The  words  of  Christ  must  not  be  changed,  so  as  to 
express  a  different  idea  from  that  which  he  intended.  And  yet  they  are 
often  to  be  changed  in  order  that  we  may  properly  understand  them,  as 
when  he  said,  "  Pluck  out  thine  eye."  "  If  any  man  will  take  away  thy 
coat,  let  him  have  thy  cloak  also."  (Matt.  5 :  29,  40.)  Words  must, 
therefore,  be  understood  according  to  the  nature  of  the  things  spoken  of. 

Obj.  5.  The  language  used  in  testaments  must  be  understood  properly, 
unless  there  be  something  about  the  will  of  the  testator  which  gives  occasion 
for  contention.  The  supper  is  the  New  Testament.  Therefore,  the  lan- 
guage used  in  reference  to  it  must  be  understood  properly.  Ans.  We 
reply  to  the  major  proposition,  that  the  language  used  in  testaments  must 
be  understood  properly  if  it  be  spoken  properly ;  and  figuratively,  if  it  be 
spoken  figuratively.  But  if  it  is  maintained  that  every  word  must  be  un- 
derstood properly,  we  deny  the  major ;  for  it  is  sufficient  if  the  language 
be  clear  and  intelligible,  although  it  may  not  be  spoken  properly,  but 
figuratively.  When  we  know  the  intention  and  will  of  the  testator,  it  is 
useless  to  dispute  about  the  language,  or  words  of  the  testament.  So  God 
in  the  Old  Testament  spoke  figuratively  of  circumcision,  of  the  Paschal 
Lamb  and  of  sacrifices.  So  Christ  also  spoke  figuratively  in  the  New 
Testament,  when  he  said.  Take  and  driyiJc,  This  cup  is  the  New  Testament 
in  my  blood.  For  there  is  here  a  double  figure  :  1.  A  synecdoche,  when 
he  commands  them  to  drink  the  cup,  meaning  the  wine  in  the  cup.  2.  A 
metonymy,  when  he  calls  the  cup  the  New  Testament,  meaning  the  recon- 
ciliation of  the  human  race  with  God,  sealed  with  his  blood. 

Obj.  6.  The  eating  of  bread  is  with  the  mouth.  But  the  eating  of  the 
body  is  also  the  eating  of  bread.  Therefore  the  eating  of  the  body  is  with 
the  mouth.  Ans.  The  minor  proposition  must  either  be  understood  figura- 
tively, or  else  it  is  false.  If  it  is  spoken  figuratively,  it  must  be  thus 
understood :  The  eating  of  the  body  is  the  thing  signified,  and  sealed  by 
the  eating  of  the  bread.  If  it  is  thus  understood  it  proves  nothing,  inas- 
much as  there  is  a  change  in  the  kind  of  affirmation  which  is  made.  But 
if  it  be  understood  properly  it  is  false  ;  for  the  eating  of  bread  is  external, 
corporal  and  visible  ;  whilst  the  eating  of  the  body  is  internal,  spiritual  and 
invisible.  They  are,  therefore,  not  properly  one  and  the  same  kind  of 
eating ;  but  as  the  thing  signified  is  distinct  from  the  sign,  so  the  reception 
of  both  the  sign  and  the  thing  signified  is  distinct,  although  each  occurs  at 
the  same  time  in  the  lawful  use  of  the  sacraments. 

Obj.  7.  That  which  quickens  and  nourishes  us  must  necessarily  be 
received.  The  body  and  blood  of  Christ  quicken  a- id  nourish  us.  There- 
fore, they  must  necessarily  be  received,  that  is,  eaten  and  drank  with  the 
mouth.  Ans.  Nothing  can  be  inferred  from  mere  particulars.  Or  we 
may  thus  reply  to  the  major  proposition  :  That  which  nourishes  and  quick- 
ens us  naturally,  by  being  brought  into  contact  with  the  body,  as  is  the 
case  with  common  bread,  does  not,  indeed,  nourish  and  strengthen  us, 


THE  lord's  SLTPER.  415 

unless  it  be  eaten  ^Yitll  the  mouth.  But  it  is  far  different  as  it  respects  the 
nourishment  of  the  soul,  "which  is  spiritual.  The  body  of  Christ  does  not 
nourish  us  naturally,  for  it  does  not  produce  in  us  any  new  qualities,  as 
medicine  ;  but  it  nourishes  and  quickens  us  in  a  manner  different  from  that 
which  is  natural,  which  requires  that  we  should  receive  it  differently.  Now 
as  to  the  manner  in  which  the  body  and  blood  of  Christ  nourish  us,  it  has, 
in  the  first  place,  a  respect  to  his  merit.  For  the  body  of  Christ  was  deliv- 
ered, and  his  blood  shed  for  us  ;  and  it  is  in  view  of  this  that  God  grants 
unto  us  eternal  life.  Hence  Christ's  body  and  blood  must  quicken  us  in 
this  manner,  as  meriting  for  us  eternal  life.  Secondly,  we  are  quickened 
and  nourished,  when  we  receive  by  a  true  faith  the  merit  of  the  body  and 
blood  of  Christ ;  that  is,  when  we  believe  that  we  shall  have  eternal  life 
for  the  sake  of  the  merit  of  Christ's  body,  and  blood  broken  and  shed  for 
us.  This  faith  now  rests  upon  Christ  as  crucified,  and  not  as  dwelling  in 
us  after  a  corporal  manner.  Thirdly,  we  are  quickened  by  the  body  and 
blood  of  Christ  when  we  are  united  to  him  by  the  same  Spirit,  who  works 
the  same  things  in  us,  which  he  does  in  Christ ;  for  unless  we  are  ingrafted 
into  Christ,  we  do  not  please  God,  who  will  receive  us  into  his  favor,  and 
grant  unto  us  the  remission  of  our  sins,  only  upon  the  condition,  that  we 
are  ingrafted  into  Christ  and  united  to  him  by  that  faith,  which  the  Holy 
Ghost  works  in  us.  This  now  being  the  manner  in  which  we  are  quick- 
ened and  nourished  by  the  body  and  blood  of  Christ,  there  is  no  necessity 
that  his  body  and  blood  should  descend,  or  be  made  to  enter  into  our  bodies, 
in  order  that  we  may  be  quickened  by  them. 

To  this  it  is  objected  :  Our  bodies,  as  well  as  our  souls,  are  fed  and  nour- 
ished with  the  body  and  blood  of  Christ  unto  everlasting  life.  Therefore, 
it  is  necessary  that  our  bodies,  as  well  as  our  souls,  should  eat  and  drink. 
Our  bodies  now  eat  and  drink  orally.  Ans.  The  major  of  this  syllogism, 
whatsoever  is  fed  with  the  body  of  Chy-ist  is  nourished  unto  eternal  life, 
which  is  omitted,  is  false  if  understood  in  its  general  sense.  For  we  might 
ask.  Do  the  different  parts  of  the  body,  therefore,  eat,  because  they  are 
nourished  by  the  food  which  is  received  by  the  mouth  ?  It  is  sufficient 
that  eating  is  by  the  mouth,  as  an  instrument  provided  by  nature,  for  the 
purpose  of  commiuiicating  nourishment  to  the  whole  system.  So  it  is  not 
necessary,  that  our  bodies  should  eat  with  the  mouth  the  body  of  Christ,  in 
order  that  they  may  be  nourished  unto  eternal  life.  It  is  sufficient  that 
we  receive  spiritual  food  with  the  mouth  of  faith,  that  spiritual  nourish- 
ment and  life  may  be  transfused  through  the  whole  man. 


Question  79.  Why  then  doth  Christ  call  the  bread  his  body,  and  the 
cup  his  blood,  or  the  new  covenant  in  his  blood ;  and  Paul  the  "  commu- 
nion of  the  body  and  blood  of  Christ  ?" 

Answer.  Christ  speaks  thus  not  without  good  reason,  namely,  not  only  thereby 
to  teach  us,  that  as  bread  and  wine  support  this  temporal  life,  so  his  crucified  body 
and  shed  blood  are  the  true  meat  and  drink  whereby  our  souls  are  fed  to  eternal  hfe  ; 
but  more  especially  by  these  visible  signs  and  pledges  to  assure  us,  that  we  are  as 
really  partakers  of  his  true  body  and  blood,  (by  the  operation  of  the  Holy  Ghost,)  as 
we  receive  by  the  mouths  of  our  bodies  these  holy  signs  in  remembrance  of  him  ; 
and  that  all  his  sufferings  and  obedience  are  as  certainly  ours,  as  if  we  had  in  our  own 
persons  suffered  and  made  satisfaction  for  our  sins  to  God. 


416  THfi  lord's  supper. 

EXPOSITION. 

Seeing  then  that  the  words  of  Christ,  This  is  my  hody^  do  not  teach 
transubstantiation,  nor  consubstantiation,  we  must  now  enquire,  Why,  then, 
does  Christ  call  the  bread  his  body,  and  the  cup  his  blood  ;  that  is,  why 
does  he  attribute  the  names  of  the  things  signified  to  the  signs  ? 

There  are  two  reasons  on  account  of  which  Christ  thus  speaks.  The 
first  is  on  account  of  the  analogy  which  there  is  between  the  bread  and  the 
body  of  Christ.  The  other  is  on  account  of  the  certainty,  or  the  confirma- 
tion of  what  the  signs  and  things  signified,  exhibit  jointly  in  the  lawful  use 
of  the  sacraments. 

The  correspondence,  or  analogy  which  there  is  between  the  bread  and 
the  body  of  Christ  consists  in  these  things :  1.  As  bread  and  wine  sup- 
port this  temporal  life,  so  the  body  and  blood  of  Christ  are  the  true  meat 
and  drink  by  which  our  souls  are  fed  unto  eternal  hfe.  2.  As  bread  and 
wine  are  received  with  the  mouth,  so  the  body  and  blood  of  Christ  are 
received  by  faith  which  is  the  mouth  of  the  soul.  3.  As  bread  is  not 
taken  into  the  system  whole,  but  is  eaten,  being  broken ;  so  the  body  of 
Christ  is  received,  bemg  sacrificed  and  broken  upon  the  cross.  4.  As 
bread  and  wine  do  not  profit  those  who  eat  and  drink  them  without  any 
appetite  or  desire,  and  as  it  is  necessary  for  us  to  come  to  the  table  hungry 
and  thirsty ;  so  the  body  and  blood  of  Christ  profit  us  nothing  unless  we 
come  to  his  table  hungering  and  thirsting  after  righteousness.  5.  As  out 
of  many  grains  one  meal  is  ground  and  one  bread  is  baked,  and  as  out  of 
many  berries  pressed  together  one  wine  floweth  ;  so  we,  being  many,  are, 
by  the  use  of  these  signs,  made  one  body,  and  grow  up  into  one  body  with 
Christ,  and  among  ourselves.  The  certainty,  or  confirmation  of  our  faith 
is  in  like  manner  a  reason  why  Christ  aflBrms  of  the  signs,  what  is  peculiar 
to  the  thing  signified.  For  the  signs  declare  that  the  sacrifice  of  Chi4st  is 
accomplished,  and  that  for  our  salvation,  as  certainly,  as  we  have  the  signs  ; 
yea,  that  we  are  fed  with  the  crucified  body  and  shed  blood  of  Christ  as 
certainly  as  we  receive  the  sacred  signs  of  the  body  and  blood  of  Christ. 


THIRTIETH  LORD'S  DAY. 

Question  80.     What  difierence  is  there  between  the  Lord's  supper  and 
the  Popish  mass  ? 

Answer.  The  Lord's  supper  testifies  to  us,  that  we  have  a  full  pardon  of  all  sin  by 
the  only  sacrifice  of  Jesus  Christ,  which  he  himself  has  once  accomphshed  on  the 
cross  ;  and  that  we  by  the  Holy  Ghost  are  ingrafted  into  Christ,  who,  according  to 
his  human  nature,  is  now  not  on  earth,  but  in  heaven,  at  the  right  hand  of  God  his 
Father,  and  will  there  be  worshipped  by  us  :  —  but  the  mass  teacheth  that  the  living 
and  the  dead  have  not  the  pardon  of  sins,  through  the  siifierings  of  Christ,  unless 
Christ  is  also  daily  offered  for  them  by  the  priests  ;  and  further,  that  Christ  is  bodily 
under  the  form  of  bread  and  wine,  and  therefore  is  to  be  worshipped  .in  them  ;  so 
that  the  mass,  at  bottom,  is  nothing  else  than  a  denial  of  the  one  sacrifice  and  suffer- 
ings of  Jesus  Christ,  and  an  accursed  idolatry. 


THE  lord's  supper.  417 

EXPOSITION. 

Tliis  Question  is  necessary  on  account  of  the  errors,  and  horrid  abuses 
"which  the  Mass  has  introduced  into  the  Church.  It  is  otller^Tise  asked, 
Why  is  the  mass  to  be  abohshed  ?  This  question,  however,  is  contained  in 
the  above ;  because  the  differences  which  exist  between  tlic  Lord's  supper 
and  the  Popish  mass,  constitute  the  reasons  why  the  mass  is  to  be  abol- 
ished. For  since  the  mass  has  so  many  things  connected  with  it,  Avhich  are 
in  direct  opposition  to  the  Lord's  supper,  it  must  not  be  confounded  with 
it,  nor  substituted  in  the  place  of  it,  nor  tolerated  in  the  church  by  godly 
magistrates  ;  but  must  be  abolished.  Before  we  proceed,  however,  to  point 
out  the  differences  between  the  Lord's  supper  and  the  Popish  mass,  it  is 
proper  that  we  should  say  a  few  words  in  reference  to  the  term,  mass. 
And  first,  there  are  some  w^ho  derive  the  word  mass  from  the  Hebrew 
masah,  which  signifies  a  tribute,  or  voluntary  offering.  The  word  has  this 
meaning  in  Dent.  16  :  10,  where  it  is  said,  "  Thou  shalt  keep  the  feast  of 
weeks  unto  the  Lord  thy  God  with  a  tribute  of  a  free-will  offering  of  thine 
hand."  This  offering  was  so  called,  being  as  it  w^ere,  a  yearly  tribute, 
which  was  given  most  willingly  and  cheerfully.  It  is  also  understood  by 
some  to  signify  a  sufficiency,  meaning  that  so  much  should  be  given  as  might 
be  sufficient,  which,  perhaps,  is  the  more  correct  interpretation,  since  God 
in  Deut.  15  :  8,  commanded  the  Israelites  to  open  their  hands  wide  unto 
the  poor,  and  to  lend  that  which  w^as  sufficient  for  their  need.  This  the 
Chaldee  paraphrast  interprets  missah ;  from  which  it  is  supposed  that  it 
is  called  mass,  or  missa,  as  if  it  were  a  tribute,  and  a  free-will  offering, 
which  should  every  where  be  offered  to  God  in  the  church  for  the  living  and 
the  dead.  But  this  is  not  probable.  It  is  true,  indeed,  that  the  church 
has  borrowed  some  vz-ords  from  the  Hebrew ;  as  Satan,  sabaoth,  hallelujah, 
&c.;  but  these  and  similar  words  Tvere  introduced  into  the  Latin  church 
through  the  Greek  church,  and  were  mtroduced  into  the  Greek  Testament 
when  it  was  first  written  in  the  Greek  language  ;  nor  have  we  any  Hebrew 
words  in  our  church  which  the  Greek  church  had  not  before.  Furthermore,  if 
we  examine  the  writings  of  the  Greek  Fathers  it  will  be  seen,  that  the  word 
missa  is  never  used  by  them ;  from  which  we  are  inchned  to  beheve  that 
the  word  missa  Avas  not  derived  from  the  Hebrew. 

Therefore  the  term  missa,  which  is  doubtless  a  Latin  word,  seems  to  be 
taken  from  the  Fathers,  who  used  remissa  for  remissio.  TurtuUian  says : 
"  TFe  have  spoken  of  remission  (remissa)  of  sins^  Cyprian  says:  '^He 
who  was  to  grant  remission  of  sins,  did  not  disdain  to  he  baptized.''^ 
Again :  "  He  who  blasphemes  against  the  Holy  Ghost,  obtains  no  remis- 
sion of  sins^  Hence,  as  the  Latin  Fathers  used  the  term  remissa  for 
remissio,  so  they  also  seem  to  have  used  missa  for  missio,  which  is  derived 
from  mittendo.  But  here  again  there  is  a  great  diversity  of  sentiment. 
For  some  will  have  it  that  missa  is  to  be  understood  in  the  sense  of  missio, 
from  an  ancient  custom  of  ecclesiastical  rites,  which  was  introduced  into 
the  Latin  churches  from  the  Greek,  that  when  the  sermon  and  lecture 
were  over,  the  deacon,  before  the  consecration  of  the  mysteries,  sent  away 
or  commanded  the  catechumens,  the  demoniacs,  and  such  as  were  excom- 
municated, to  depart,  saying,  with  a  loud  voice,  "  Jf  there  be  any  catechu- 
men still  remaining  in  the  church,  Ut  him  depart  f^  so  that  missa  seems 
to  be  used  in  the  sense  of  missio  (sending  away),  because  it  was  the  last 
2T 


418  THE  lord's  supper. 

part  of  divine  service.  Others  suppose  that  it  is  called  missa  in  the  sense 
of  dismissa,  or  dismissio,  from  the  manner  in  which  the  ecclesiastical 
assemblies,  or  congregations,  were  dismissed ;  because,  when  the  prayers 
and  other  services  were  ended,  the  deacon  exclaimed,  ^'  Ite,  missa  est;^^ 
that  is.  Go,  you  may  depart.  Others,  again,  understand  it  thus :  "  Go, 
now  is  the  collection  of  alms ;"  which  they  say  were  called  missa,  from 
being  sent,  or  thrown  in  for  the  benefit  of  the  poor.  In  short,  it  was  that 
which  was  transacted  in  the  church  after  the  departure  of  the  catechumens, 
or  the  collection  of  alms.  Lombard  has  a  different  view  of  the  subject : 
"  It  is  called  missa,^^  says  he,  "  because  a  heaveydy  messenger  comes  for 
the  purj)ose  of  consecrating  the  vivifying  body  of  Christ,  according  to  the 
player  of  the  priest :  Almighty  God,  command  that  this  be  carried  by  the 
hand  of  thy  holy  angel  to  the  high  altar,  &c.  Therefore,  unless  an  angel 
come,  it  cannot  he  properly  called  a  mass  J'  Lo  the  folly  of  the  man ! 
Again :  ''It  is  called  mass  either  because  the  host  is  sent,  of  ivhich  mention 
is  made  in  that  service,  where  it  is  said,  Ite,  missa  est ;  that  is,  follow  the 
host  which  is  gone  up  into  heaven, — go  after  it ;  or  because  an  angel  comes 
from  heaven  to  consecrate  the  Lord's  body,  by  ivhom  the  host  is  carried  to 
the  heavenly  altar  ;  whence  it  is  also  said,  Ite,  missa  esty 

We  reject  the  idea  of  the  mass,  and  also  the  term  itself,  for  the  reason 
that  it  does  not  belong  to  the  Lord's  supper,  which  has  nothing  in  common 
with  the  mass,  although  some  of  the  ancient  writers  employed  the  term. 
Nor  is  there  any  necessity  that  we  should  use  this  term,  inasmuch  as  we 
have  other  words  which  express  this  mystery  in  a  more  striking  manner, 
which  are  extant  in  the  Scriptures,  which  call  it  the  Lord's  supper,  the 
table  of  the  Lord,  the  breaking  of  bread. 

We  may  now,  from  what  has  been  said,  perceive  the  difference  between 
the  Lord's  supper  and  the  Popish  mass ;  which  difference  is  so  great  as  to 
require  that  the  mass  be  wholly  aboHshed.  The  Catechism  points  out  three 
things  in  which  the  Lord's  supper  and  the  Popish  mass  chiefly  differ  from 
each  other: 

1.  The  Lord's  supper  testifies  to  us  that  we  have  a  free  pardon  of  all 
sin,  by  the  only  sacrifice  of  Jesus  Christ,  which  he  himself  has  once  ac- 
complished on  the  cross,  according  as  it  is  said  :  "  The  bread  is  the  body 
of  Christ,  given  for  us."  "  The  cup  is  the  blood  of  Christ,  shed  for  you 
unto  the  remission  of  sins."  "  This  do  in  remembrance  of  me."  "Ye 
do  shew  the  Lord's  death  till  he  come."  ''  This  he  did  once,  when  he 
offered  up  himself."  "  By  his  own  blood  he  entered  in  once  into  the  holy 
place,  having  obtained  eternal  redemption  for  us."  "  For  then  must  he 
often  have  suffered  since  the  foundation  of  the  world  ;  but  now  once  in  the 
end  of  the  world  hath  he  appeared,  to  put  away  sin  by  the  sacrifice  of 
himself."  "  By  the  which  will  we  are  sacrificed  through  the  offering  of 
the  body  of  Jesus  Christ,  once  for  all."  "  But  this  man,  after  he  had 
offered  one  sacrifice  for  sin,  forever  sat  down  on  the  right  hand  of  God." 
"  For  by  one  offering  he  hath  perfected  forever  them  that  are  sanctified." 
Cor.  11.     Heb.  7  :  27;  9 :  12,  26  ;  10  :  10,  12, 14.) 

The  mass,  on  the  other  hand,  teaches  that  the  lidng  and  the  dead  have 
not  the  pardon  of  sins  through  the  sufferings  of  Christ,  unless  Christ  is 
also  daily  offered  for  them  by  the  priests.  Their  Canon,  which  they  call 
the  less,  thus  teaches  in  reference  to  this  subject:  ''Holy  Father,  Almighty 
and  Eternal  God,  receive  this  immaculate  host,  which  I,  thine  xmworthy 


THE   L0R1>'S   SUITER.  419 

servant,  offer  unio  thee,  the  living  and  true  God,  for  my  innumerahle 
sins,  offences,  and  neglects,  and  for  all  round  ahout  me;  yea,  and  for  all 
faithful  Christians,  living  and  dead,  that  it  may  result  in  salvation  to  me 
and  them  unto  everlasting  life,'*'*  Their  greater  Canon  has  the  following : 
^''  Bemembtr,  0  Lord,  thy  servants  and  handmaidens  N.  N.,  and  all  round 
ahout  me,  whose  faith  and  acknoivledged  devotion  are  known  unto  thee,  for 
■whom  we  offer  unto  thee,  or  ivho  present  unto  thee  this  sacrifice  of  praise 
for  themselves  and  for  all  theirs,  for  the  redemption  of  their  souls,  for 
the  hope  of  their  salvation  and  preservation,^^  &c.  What  need  was  there 
that  Christ  should  offer  himself,  if  the  oblation  of  a  sacrificing  priest  might 
avail  for  the  redemption  of  souls  ? 

2.  The  Lord's  supper  testifies  to  us  according  to  the  articles  of  our  faith, 
that  Christ,  as  to  his  human  nature,  is  now  in  heaven  at  the  right  hand  of 
the  Father,  and  not  concealed  under  the  accidents  of  the  bread  and  wine ; 
but  that  he  exhibits  to  us  in  the  Supper  his  bodj  and  blood,  to  be  eaten  and 
drunk  bj  faith,  and  engrafts  us  into  himself  by  the  Holy  Ghost,  that  we  may 
abide  in  him,  and  have  him  abide  in  us,  as  it  is  said :  "  He  that  is  joined 
to  the  Lord,  is  one  Spirit."  "  The  bread  which  we  break,  is  it  not  the 
communion  of  the  body  of  Christ?"  "We  have  such  an  High  Priest, 
who  is  set  on  the  right  hand  of  the  throne  of  the  Majesty  in  the  heavens." 
*'  For  if  he  were  on  earth,  he  should  not  be  a  priest."  (1  Cor.  6 :  17 ; 
10:  16.     Heb.  8:  1,4.) 

The  mass  teaches,  on  the  other  hand,  that  the  bread  and  wine,  by  virtue 
of  the  consecration,are  changed  into  the  body  and  blood  of  Christ,  and  that 
his  body  and  blood,  in  the  act  of  consecration,  are  brought  down  from 
heaven ;  that  they  arc  concealed,  after  a  bodily  manner,  under  the  forms 
of  bread  and  wine ;  that  they  are  really  handled  by  the  hands  of  the  min- 
ister, carried  about,  and  eaten  and  received  with  the  mouth  by  the  com- 
municants. These  figments  of  the  brain  are  opposed  to  the  incarnation, 
the  ascension,  the  intercession,  and  return  of  Christ  to  judgment ;  all  of 
which  are  important  articles  of  our  faith,  and  also  to  the  nature  of  sacra- 
ments, in  which  the  signs  must  necessarily  remain,  and  not  lose  their  na- 
ture, as  we  have  already  demonstrated. 

3.  The  Lord's  supper  teaches  that  Christ  is  to  be  worshipped  by  us  in 
heaven  at  the  right  hand  of  the  Father :  for  it  does  not  overthrow^,  but  es- 
tabhshes  the  articles  of  our  faith,  and  the  doctrine  of  the  whole  gospel,  which 
teaches  that  Christ  is  to  be  sought  and  worshipped  above.  "  Seek  those 
things  which  are  above,  where  Christ  sitteth  on  the  right  hand  of  God." 
(Col.  3  :  1.)  Stephen,  when  he  was  stoned,  saw  Christ  and  worshipped  him 
ABOVE,  standing  at  the  light  of  God.  (Acts  7  :  bo.')  The  ancient  church 
also  sang  in  her  service,  or  liturgy,  SURSUM  CORDA  habemus  ab  Dominum, 
we  lift  up  our  hearts  unto  the  Lord. 

The  mass  teaches,  on  the  other  hand,  that  Christ  is  to  be  worshipped  in 
the  bread,  which  worship  is,  without  doubt,  idolatrous.  For  to  worship 
Christ  in  the  bread,  Is  to  direct  our  worship  in  soul,  mind,  thought,  and  as 
much  as  may  be,  in  the  motion  or  gesture  of  the  body,  to  the  place  where 
the  bread  is,  and  looking  thither,  pay  homage  and  reverence  to  Christ,  as 
though  he  w^ere  there  more  especially  than  elsewhere.  It  was  in  this  way 
that  God  was  anciently  worshipped  at  the  ark,  in  Avhich  worship  the  mind 
was  not  only  directed  to  the  ark,  but  the  body  was  also  incHned  to  it  as 
much  as  possible.    That  this  is  idolatry,  may  be  proven,  1.  From  this,  that 


420 

no  creature  has  the  power  to  restrict  the  worship  of  God  to  any  thing, 
or  pLace  in  which,  or  at  which  God  has  not  expressly  commanded  us  to 
worship  him,  or  in  which  he  has  not  promised  to  hear  us.  From  this  it  is 
easy  to  see  the  cause  of  the  diflference,  why  the  Jews,  directing  their  wor- 
ship to  the  Mercy  Seat,  did,  nevertheless,  at  the  same  time  worship  the 
true  God  in  spirit,  and  were  assured  by  the  divine  promise  of  being  heard  ; 
whilst  those  who  worshipped  in  Dan  and  Bethel,  and  upon  the  high 
places,  and  in  the  temple  of  Samaria,  were  idolaters,  worshipping  what 
they  knew  not.  The  reason  of  this  is  explained  more  fully  in  2  Kings,  17  : 
9.  2.  Because  in  the  New  Testament  all  worship  which  is  tied,  or  limited 
to  any  particular  place,  is  entirely  abolished,  whilst  a  spiritual  worship  is 
now  required  of  us,  kindled  by  the  Holy  Ghost,  and  offered  up  in  true 
knowledge  and  faith.  Christ  himself  plainly  teaches  this,  in  John  4  :  22, 
23  :  "  Ye  worship,  ye  know  not  what ;  we  know  what  we  worship.  But 
the  hcfcir  cometh,  and  now  is,  when  the  true  worshippers  shall  worship  the 
Father  in  spirit  and  in  truth."  When  he  says,  that  we  shall  worship  in 
spirit,  not  in  this  mountain,  nor  at  Jerusalem,  he  abolishes  all  w^orship 
which  is  restricted  to  any  particular  place.  Hence  we  must  abolish  and 
hold  in  abhorrence  the  wicked  device  of  the  corporal  presence  of  Christ  in 
the  bread,  which  is  the  foundation  of  the  idolatrous  worship  of  the  Papists : 
for  as  long  as  Christ's  bodily  presence  in  the  bread  is  retained,  Avhether  it 
be  by  tran,  or  consubstantiation,  so  long  the  Popish  worship  will  remain. 
For  as  in  former  times,  before  the  ascension  of  Christ  into  heaven,  it  was 
not  only  lawful,  but  even  necessary  to  worship  Christ  in  w^hatever  place  he 
was ;  so  now,  if  he  is  in  the  bread,  he  must  be  worshipped  in  the  bread, 
whether  we  see  him  or  not.  Yea,  we  ought  rather  to  beheve  the  word  of 
God,  than  any  of  our  senses,  if  it  taught  any  such  thing.  But  if,  on  the 
other  hand,  we  reject  the  corporal  presence  of  Christ  in  the  bread,  we  also 
abolish,  by  the  command  of  God  himself,  this  shameful  worship  wliich  the 
Papists  are  w^ont  to  bestow  upon  the  body  of  Christ,  which  they  say  lies 
concealed  under  the  forms  of  bread  and  wine. 

The  Ubiquitarians  take  exception  against  us  here,  and  say  that  Christ  is 
in  the  bread,  not  to  be  adored,  but  to  be  eaten ;  neither  does  he  give  any 
command  that  he  should  be  adored  in  the  bread,  but  that  he  should  be 
eaten.  This,  hoY/-ever,  which  they  assert,  is  a  mere  begging  of  the  question, 
for  Christ  commanded  neither.  If  he  is  in  the  bread  it  is  proper  that  he 
should  be  there  worshipped,  on  account  of  the  general  command :  "  Let  all 
the  angels  of  God  worship  him."  "  Thou  shalt  worsliip  the  Lord  thy  God." 
(Ps.  97  :  7.  Heb.  1 :  6.  Deut,  6  :  13  ;  10  :  20.)  They  imagine  Christ, 
therefore,  to  be  in  the  bread,  and  yet  affirm  that  it  is  not  lawful  to  worship 
him.  Hence  Musculus  and  others,  to  solve  this  difficulty,  fall  down  before 
the  bread,  and  worship  Christ  in  it.  Hesshuss  argues  against  what  we 
have  affirmed,  in  this  way :  The  Divinity,  although  it  is  present  in  all 
creatures,  is,  nevertheless,  not  to  be  adored  in  them.  Therefore,  neither 
is  it  necessary  that  the  humanity  of  Christ  should  be  adored  in  the  bread, 
although  it  is  corporally  present  in  it.  But  the  cas  3S  are  different ;  for  the 
adoration  of  the  Divinity  is  not  restricted  to  all  creatures,  but  is  joined  to 
the  humanity  which  he  assumed,  as  to  its  own  temple.  Hence,  wherever 
the  humanity  of  Christ  is,  there  the  Di\qnity  will  be  worshipped  in  it,  and 
with  it,  so  that  the  ubiquity  of  Christ's  humanity  is  entirely  overthrown  by 
this  argument  upon  which  they  are  wont  to  lay  so  much  importance.     For 


TUE  lord's  SUPrER.  421 

since  the  humanity  of  Christ  is  not  to  be  worshipped  in  all  creatures,  and 
every  where,  it  follows  that  it  is  not  present  every  where,  in  all  pears, 
apples,  ropes,  cheese,  &c.,  as  the  Ubiquitarians  write  in  reference  to  this 
subject. 

These  differences  were  enlarged  by  the  addition  of  the  following  particu- 
lars, and  delivered  by  Ursinus  in  the  year  1GG9  : 

1.  The  Supper  testifies,  that  the  sacrifice  of  Christ  alone  justifies;  the 
Popish  priests  affirm  that  the  mass  justifies,  according  to  the  work  which 
is  done. 

2.  The  Supper  teaches  that  Christ  has  redeemed  us  by  offering  himself 
for  us  ;  the  Priests  affirm  that  we  are  justified  by  Christ  offered  by  them. 

3.  The  Supper  teaches  that  our  salvation  is  accomplished  by  the  one 
sacrifice  which  Christ  offered  for  us  upon  the  cross ;  the  Priests  affirm  that 
it  is  accomplished  by  the  mass  being  frequently  repeated. 

4.  The  Supper  teaches  that  we  are  engrafted  into  Christ  by  means  of 
the  Holy  Spirit,  through  faith ;  the  mass  deceives  when  it  teaches  that 
Christ  enters  into  us  corporally,  or  that  we  are  engrafted  into  Christ  by  his 
entering  into  us  corporally. 

5.  The  Supper  teaches  that  Christ  ascended  into  heaven,  after  having 
accomplished  his  sacrifice ;  the  mass-mongers  will  have  it  that  he  is  upon 
the  altar,  as  to  his  body. 

6.  The  bread  and  wine  remain  in  the  Supper,  and  are  not  changed  as 
to  their  substance,  because  the  sacraments  retain  and  do  not  change  the 
substance  of  the  signs ;  the  mass-mongers  teach  that  the  substance  of  the 
bread  and  wine  is  annihilated,  and  that  the  accidents  only  remain. 

7.  The  design  of  the  Supper  is  the  confirmation  of  our  faith  in  Christ, 
and  of  his  only  sacrifice ;  the  design  of  the  mass  is  the  confirmation  of  the 
opinion  concerning  works  which  are  done,  and  a  denial  of  the  sacrifice 
of  Christ. 

8.  The  Supper  teaches  that  Christ  is  to  be  adored  in  heaven ;  the 
mass-mongers  adore  him  under  the  forms  of  bread  and  wine.  These  dif- 
ferences prove  that  the  Popish  mass  is,  in  fact,  nothing  else  than  a  denial 
of  the  one  sacrifice  of  Christ,  and  an  accursed  idolatry. 

These  differences,  moreover,  prove  that  there  are  many  and  weighty 
causes  on  account  of  which  the  Popish  mass  ought  to  be  suppressed,  abol- 
ished, and  entirely  discarded  from  the  church,  viz : 

1.  The  Popish  mass  is  a  manifold  corruption,  or  rather  the  abolishing  of 
the  whole  rite  instituted  by  Christ,  that  is,  of  the  Lord's  supper.  For  it 
takes  away  the  cup  from  the  laity,  and  adds  many  foolish  toys,  unknown 
to  the  Apostles,  and  never  practiced  by  the  church  in  her  early  history ; 
when,  nevertheless,  no  creature  has  the  power  of  instituting  sacraments,  or 
of  changing  or  abolishing  their  divine  constitution. 

2.  The  mass  destroys  the  sign,  and  the  sacrament  itself,  inasmuch  as  it 
changes  the  sign  into  the  thing  signified.  It  denies  that  there  is  any  bread 
and  wine  present,  but  declares  it  to  be  the  flesh  and  blood  of  Christ  sub- 
stantially, which  is  repugnant  to  the  nature  of  sacraments,  which  does  not 
allow  the  substance  of  the  signs  to  be  destroyed,  neither  does  it  require 
any  physical  connection  between  the  signs  and  the  things  signified,  and  so 
does  not  require  any  transubstantiation  or  corporal  presence  in  the  supper ; 
but  doubtless  leads  us  to  Christ  crucified,  and  now  reigning  in  heaven,  and 
thence  communicating  himself  unto  us. 


422 

3.  The  opinion  of  merit  attaching  itself  to  that  which  is  done,  is  grounded 
in  the  mass :  because  the  priests  feign  that  the  mass  is  a  propitiatory  sacri- 
fice, Avhich  merits,  by  its  own  dignity  and  virtue,  the  remission  of  sins,  for  them, 
and  for  others  by  the  work  which  is  done.  But  this  virtue  did  not  even  belong 
to  the  Mosaic  sacrifices.  It  belongs  only  to  the  one  sacrifice  which  the  Son  of 
God  offered  once  for  us  upon  the  cross,  to  which  the  Lord's  supper  leads 
and  directs  us,  whilst  the  mass  withdraws  and  calls  the  mind  away  from  it. 
It  is  true  that  the  Fathers  do  sometimes  call  the  supper  a  sacrifice,  but  they 
meant  a  eucharistical,  or  thanksgi\dng  sacrifice,  and  not  a  propitiatory  sacri- 
fice, as  the  Papists  maintain.  And  indeed  the  supper  is  that  sacrifice 
which  Christ  offered,  as  the  bread  is  that  body  which  he  gave  for  us,  which, 
however,  is  to  be  understood  sacramentally.  These  mass-mongers,  how- 
ever, make  the  mass,  not  that  very  same  sacrifice  which  Christ  offered,  but 
something  different  from  it ;  for,  say  they,  it  is  a  sacrifice  without  blood, 
by  which  we  obtain  the  forgiveness  of  sins.  Hence  they  do  in  fact  deny 
the  sacrifice  which  Christ  offered  by  the  shedding  of  his  blood,  when  they 
deny  that  Christ  has  perfectly  merited  the  remission  of  sins,  and  imagine 
another  sacrifice  for  sin,  although  they  affirm  that  they  offer  no  other  sacri- 
fice, than  that  which  Christ  offered.  For  it  is  one  thing  to  offer  one  sacrifice 
once,  and  that  sufficient  to  atone  for  all  sin,  which  the  Scriptures  declare 
to  be  true  of  the  sacrifice  of  Christ ;  and  it  is  another  thing  for  the  same 
sacrifice  to  be  frequently  offered  which  does  not  agree  with  the  sacrifice  of 
Christ.  They  contradict  themselves  when  they  say,  that  this  sacrifice 
alone  is  sufficient  for  the  remission  of  sins,  and  this  scrifice,  with  others, 
is  offered  for  sins. 

4.  There  is  another  error  concealed  under  this,  that  they  should  ima- 
gine themselves  able  to  obtain  the  forgiveness  of  sins,  and  the  dehverance 
of  souls  absent  or  dead  and  in  purgatory,  when  the  word  of  God  declares, 
on  the  contrary,  that  we  shall  be  clothed  in  heaven,  if  we  are  found  clothed 
and  not  naked  on  earth ;  and  that  we  shall  be  judged  according  to  the 
characters  which  we  have  when  we  depart  out  of  this  life.  Cyprian  says, 
"  When  we  have  once  departed  this  life,  there  is  then  no  room  for  repent- 
ance, and  no  effect  of  satisfaction  :  here  life  is  either  lost  or  gained;  here 
eternal  salvation  is  obtained  by  the  worship  of  Grod,  and  by  the  fruit  of 
faith:' 

5.  There  is  also  here  another  error,  because  they  feign  that,  by  the 
offering  of  the  sacrifice  in  the  mass,  they  do  not  only  merit  the  forgiveness 
of  sins,  but  also  other  benefits,  as  the  healing  of  the  sick,  and  of  sheep, 
horses,  cattle,  swine,  &c.  They  imagine,  therefore,  that  benefits  are  con- 
ferred in  the  mass  of  an  entirely  different  character  from  those  promised 
in  the  Gospel,  and  sealed  by  the  sacraments. 

6.  The  mass  is  opposed  to  the  priesthood  of  Christ.  Christ  alone  has 
the  power  of  offering  himself.  These  mass-mongers,  however,  imagine 
that  the  Son  of  God  may  be  offered,  not  only  by  himself,  but  by  others 
also  ;  and  that  they  offer  him  unto  God  the  Father,  when  there  is,  never- 
theless, no  creature  of  such  dignity  as  to  be  able  to  offer  the  Son  of  God 
as  a  sacrifice.  The  priest  is  greater  and  more  excellent  than  the  sacrifice. 
Hence,  as  they  affirm  that  they  are  the  priests  who  offer  Christ,  they  exalt 
themselves  above  him.  To  this  they  are  wont  to  object,  saying  that  they 
do  not  slay,  but  only  offer  and  exhibit  the  Son  to  the  Father,  that  he  may 
remit  unto  us  oui-  sms  for  the  sake  of  Christ,  so  that  they  merely  in  this 


THE  lord's  supper.  428 

way  apply  that  one  sacrifice  of  the  Son  of  God.  But  that  which  they 
affirm  is  sufficient  to  convict  them  of  error,  that  they  offer  Christ  ivith  their 
hands ;  for  it  remains  that  they  make  themselves  the  priests  who  offer  the 
Son  of  God  as  a  sacrifice,  and  so  exalt  themselves  above  him.  Nor  does 
that  which  they  affirm,  when  they  say  that  they  do  not  slay  Christ,  avail 
any  thing  :  for  there  were  many  things  offered  by  the  priests  of  old,  which 
they  nevertheless  did  not  slay ;  but  only  sacrificed,  or  offered,  as  cakes, 
burnt  offerhigs,  &€.  The  Jews  slew  Christ,  but  they  did  not  sacrifice 
him ;  but  Christ  was  willingly  slain,  and,  therefore  sacrificed  himself, 
"  Who,  tlu'ough  the  eternal  Spirit,  offered  himself  without  spot  to  God. 
(Heb.  9  :  14.)  Christ  verily  offered  himself  once  a  sacrifice  to  the 
Father  for  us.  "  Christ  was  once  offered  to  bear  the  sins  of  many  ;  and 
unto  them  that  look  for  him  shall  he  appear  the  second  time  without  sin 
unto  salvation."  "  Christ,  after  he  had  offered  one  sacrifice  for  sin,  for- 
ever sat  down  on  the  right  hand  of  God.  (  Heb.  9  :  28  ;  10 :  12,  )  The 
Papists  now,  in  opposition  to  these  express  declarations  of  Scripture,  will 
have  Christ  offered  often  in  the  mass.  They  maintain  that  they  sacrifice 
him  often,  but  do  not  slay  him.  A  propitiatory  sacrifice,  however,  cannot 
be  offered  without  the  death  of  the  victim ;  for,  "  without  the  shedding  of 
blood,  is  no  remission." 

7.  The  mass  is  in  conflict  with  the  articles  of  our  faith  respecting  the 
true  humanity  of  Christ,  his  true  ascension  into  heaven,  and  his  return  to 
judgment;  for  it  joins  to  Christ  a  body  made  of  bread,  and  imagines  that 
Chi'ist  is  concealed  corporally  under  the  forms  of  bread  and  wine. 

8.  The  Mass  is  opposed  to  the  communion  of  saints  with  Christ :  for 
it  devises  the  horrible  figment  that  Christ's  body  is  made  to  enter  into 
our  bodies,  and  to  remain  within  us  as  long  as  the  forms  of  bread  and  wine 
remain  undigested.  The  Supper  teaches,  on  the  other  hand,  that  we  are 
members  of  Christ  by  the  Holy  Spirit  and  are  engrafted  into  him. 

9.  Finally,  the  mass  is  repugnant  to  the  true  word  of  God,  because  it 
establishes  the  idolatrous  worship  of  Christ  in  the  bread,  as  we  have  already 
shown.  The  Papists  restrict  or  bind  the  worship  of  Christ  to  a  thing,  to 
which  Christ  has  not  restricted  it  by  any  express  command  ;  and  in  this  way 
they  declare  themselves  idolaters,  no  less  than  if  they  were  to  worship 
Christ  at  a  wall,  or  if  they  were  to  adore  him  falling  down  before  a 
pillar. 

From  what  has  now  been  said,  it  is  evident  that  the  mass  is  an  idol, 
formed  by  Anti-Christ  out  of  various  accursed  errors  and  blasphemies,  and 
substituted  in  the  place  of  the  Lord's  supper,  wliich,  for  this  reason,  is 
properly  and  necessarily  abolished. 

Obj.  1.  The  Mass  is  an  appUcation  of  the  sacrifice  of  Christ.  There- 
fore it  ought  not  to  be  aboHshed.  Ans.  We  deny  the  antecedent,  for  the 
reason  that  the  merits  of  Christ  are  apphed  unto  us  by  faith  alone,  as  it  is 
said,  "  That  Christ  may  dwell  in  your  hearts  by  faith."     (Eph.  3  :  17.) 

Obj.  2.  There  must  necessarily  be  a  perpetual  sacrifice  in  the  church. 
Isaiah  foretold  that  it  should  be  "  from  one  Sabbath  to  another"  ;  and 
Malachi  says,  "  They  shall  offer  a  pure  offering."  (Is.  66  :  23.  Mai.  1 : 
11.)  Ans„  The  sacrifices  of  the  Christian  church  are  eucharistical :  and 
it  is  of  such  sacrifices  that  it  is  here  declared  that  they  shall  be  perpetual 
and  pure.  The  Fathers  call  such  a  sacrifice  of  thanksgiving  eucharistical, 
1.  Because  it  is  a  remembrance  of  the  sacrifice  of  Christ.     2.  Because, 


421  THE  LORD^S   SUPPER. 

m  the  primitive  church  alms,  which  were  a  sacrifice,  were  offered  and  given 
to  the  poor,  after  the  observance  of  the  Lord's  supper.  But  the  Fathers 
never  dreamed  that  the  Supper  was  a  propitiatory  sacrifice. 


Question  81.     For  whom  is  the  Lord's  supper  instituted  ? 

Answer.  For  those  who  are  truly  sorrowful  for  their  sins,  and  yet  trust  that  these 
are  forgiven  them  for  the  sake  of  Christ  ;  and  that  their  remaining  infirmities  are 
covered  by  his  passion  and  death  ;  and  who  also  earnestly  desire  to  have  their  faith 
more  and  more  strengthened,  and  their  lives  more  holy  ;  but  hypocrites,  and  such  as 
turn  not  to  God  with  sincere  hearts,  eat  and  drink  judgment  to  themselves. 

EXPOSITION. 

There  are  three  things  to  be  explained  in  the  exposition  of  this  Question : 

I.     For  whom  has  the  Lord^s  Supper-  been  Instituted? 
11.      What  do  the  wicked  receive^  if  they  come  to  this  Supper  f 
in.      Wliatis  the  laivful  use  of  the  Supper  9 

1.  Who  ought  to  come  to  the  Lord's  Supper  ? 

The  questions  who  ought  to  come,  and  who  ought  to  be  admitted  to  the 
Supper,  are  distinct  and  different.  The  former  speaks  of  the  duty  of  com- 
municants ;  the  latter  of  the  duty  of  the  church  and  ministers.  The  form- 
er is  more  restricted ;  the  latter  is  broader,  and  more  general :  for,  as 
touching  the  former,  none  but  the  godly  ought  to  come  to  the  Supper ; 
whilst,  as  it  respects  the  latter,  not  only  the  godly,  but  hypocrites  also,  who 
are  not  known  to  be  such,  are  to  be  admitted  by  the  church.  Hence  all 
that  ought  to  come,  ought  also  to  be  admitted  ;  but  not  all  who  ought  to 
be  admitted,  ought  to  come  :  but  only  those,  1.  Who  acknowledge  their 
sins,  and  are  truly  sorrowful  for  them.  2.  Who  trust  that  their  sins  are 
forgiven  them  by  and  for  the  sake  of  Christ.  3.  Who  earnestly  desire  to 
have  their  faith  more  and  more  strengthened,  and  their  lives  more  holy  : 
that  is,  those  only  ought  to  come  to  the  Lord's  supper,  and  they  alone  are 
worthy  guests  of  Christ,  who  live  in  true  faith  and  repentance.  It  is  in 
these  things  that  a  true  examination,  in  order  to  a  profitable  approach  to 
the  holy  Supper,  consists.  Paul  speaks  of  this,  when  he  says,  "  Let  a 
man  examine  liimself,  and  so  let  him  eat  of  that  bread,  and  drink  of  that 
cup."  (2  Cor.  11 :  28.)  To  examine  one's  self  is  to  see  if  we  have 
faith  and  repentance,  as  it  is  said,  "  Examine  yourselves  whether  ye  be 
in  the  faith,  and  whether  Christ  is  in  you."  But  how  shall  a  man  know 
that  he  possesses  these  things  ?  1.  By  having  confidence  in  God,  and 
peace  of  conscience.  "  Being  justified  by  faith,  we  have  peace  with  God." 
*'  Hope  maketh  not  ashamed,  because  the  love  of  God  is  shed  abroad  in 
our  hearts  by  the  Holy  Ghost,  which  is  given  to  us."  (Rom.  5  :  1,  5.) 
2.  From  the  effects  of  a  true  faith,  or  from  the  beginning  of  a  true  obe- 
dience, being  both  internal  and  external,  and  from  a  sincere  desire  and  pur- 
pose to  obey  all  the  commandments  of  God.  Those  who  have  the  con- 
sciousness that  they  possess  these  things ;  or,  to  express  it  in  other  words, 


THE  lord's  suiter.  425 

those  wlio  liavc  faith  and  ropentance,  not  only  in  possibility,  but  actually, 
ought  to  come  to,  and  partake  of,  the  Lord's  supper.  Infants  are  not 
capable  of  coming  to  the  Lord's  supper,  because  they  do  not  possess  faith 
actually,  but  only  potentially  and  by  inclination.  But  here  actual  faith  is 
required,  ^vhich  includes  a  certain  knowledge  of  what  God  has  revealed, 
and  an  assured  confidence  in  Christ ;  it  also  requires  the  commencement  of 
a  new  obedience,  and  purpose  to  live  godly  ;  and  also  an  examination  of 
ourselves,  with  a  commemoration  of  the  Lord's  death. 

Hypocrites,  and  such  as  have  no  true  faith  and  repentance,  ought  not  to 
come  to  the  Lord's  supper,  1.  Because  the  sacraments  were  instituted 
merely  for  the  faithful,  and  such  as  turn  to  God  with  sincere  hearts,  that 
they  might  seal  unto  them  the  promise  of  the  gospel,  and  confirm  their 
faith.  The  word  is  common  both  to  the  converted  and  the  unconverted. 
It  is  preached  to  those  who  are  converted  that  they  may  be  confirmed 
thereby  ;  and  to  the  unconverted  that  they  may  be  converted.  The  sacrar 
ments,  however,  belong  to  the  faithful  alone  ;  and  as  to  the  sacrament  of 
the  Lord's  supper,  Christ  instituted  it  in  the  presence  of  his  disciples  alone, 
as  he  said,  "  With  desire  I  have  desired  to  eat  this  passover  with  you." 
(Luke  22 :  15.)  We,  therefore,  conclude  from  the  nature  and  subject  of 
sacraments  as  follows :  What  God  has  instituted  for  his  household  and 
children,  that  hypocrites  and  aliens  from  the  church  ought  not  to  receive, 
2.  Paul  forbids  hypocrites  and  all  wicked  persons  to  come  to  the  Lord's 
table,  in  words  which  admit  of  no  controversy,  wl|ftn  he  commands,  "  That 
every  one  examine  himself,  and  so  let  him  eat  of  that  bread  and  drink  of 
that  cup."  (1  Cor.  11 :  28.)  3.  Because,  when  hypocrites  and  such  as 
turn  not  to  God  with  sincere  hearts  come  to  the  Lord's  table,  they  eat  and 
drink  judgment  to  themselves,  and  are  guilty  of  the  body  and  blood  of 
Christ.  "  For  he  that  eateth  and  drinketh  unworthily,  eateth  and  drinketh 
damnation  to  himself,  not  discerning  the  Lord's  body."  (1  Cor.  11 :  29.) 
4.  To  these  considerations  we  may  yet  add  the  general  testimony  of  Scrip- 
ture, which  forbids  unbelievers  to  come  to  the  Lord's  supper,  and  condemns 
the  use  of  the  sacraments  on  the  part  of  those  who  are  unconverted. 
*'  Leave  there  thy  gift  before  the  altar,  and  go  thy  way  ;  first  be  reconciled 
to  thy  brother."  "  He  that  killeth  an  ox  is  as  if  he  slew  a  man."  "  If 
thou  be  a  breaker  of  the  law  thy  circumcision  is  made  uncircumcision." 
(Matt.  5  :  24.     Is.  ^  :  3.     Rom.  2 :  25.) 

Obj.  But  God  commands  all  to  observe  the  sacraments,  and  Christ  says, 
"  Take,  drmk  ye  all  of  this."  Therefore,  the  ungodly  do  not  sin  by  coming 
to  the  Lord's  table.  Ans.  We  reply  to  the  antecedent  that  God  does, 
indeed,  command  all  to  observe  the  sacraments ;  but  then  he  requires  that 
they  be  used  lawfully,  to  do  which  there  must  be  faith  and  repentance. 
God  commands  all  to  be  baptized,  and  to  observe  the  supper :  but  he'  also 
commands  them  to  repent  and  beheve.  "  Repent  and  be  baptized."  "  Let 
a  man  examine  himself."     (Acts  2 :  38.     1  Cor.  11 :  28.) 

Obj.  2.  We  are  all  unworthy.  Therefore,  none  ought  to  come  to  the 
Lord's  table.  Ans.  We  reply  to  the  antecedent,  that  we  are  all  unworthy 
by  nature,  and  in  ourselves ;  but  we  are  made  worthy  by  the  grace  of 
Christ,  if  we  come  with  faith  and  a  good  conscience.  Augustin  says : 
"  Come  with  boldness  ;  it  is  bread  and  not  poison.'*^  No  one  ought,  there- 
fore, to  absent  himself  because  of  his  unworthiness,  seeing  that  all  who 
come  -with  faith  and  penitence  are  counted  worthy  guests.     ''  To  this  man 


426 

will  I  look,  even  to  him  that  is  poor  and  of  a  contrite  spirit,  and  trem- 
bleth  at  my  word.''     (Is.  Q6  :  2.) 

Obj.  3.  Those  who  keep  from  profaning  the  supper  act  properly.  Those 
now  who  stay  away  from  the  Lord's  table  on  accomit  of  being  at  enmity 
with  some  one,  and  for  other  sins,  keep  from  profaning  the  supper.  There- 
fore, their  conduct  is  such  as  is  right  and  proper.  Ans.  We  reply  to  the 
major  proposition  by  making  a  distinction  :  Those  who  keep  from  profaning 
the  Lord's  table  act  properly,  if  they  keep  from  it  in  such  a  way  as  they 
ought,  viz :  by  repenting  of  those  sins  which  render  them  unworthy  ;  but 
they  act  unwisely  and  wickedh^,  who,  when  they  absent  themselves  from 
the  Lord's  table,  continue  in  sin,  hypocrisy,  and  a  state  of  enmity  with 
their  neighbor,  for  they  add  sin  to  sin,  and  contempt  to  profanation.  "We 
must  not  do  evil,  that  good  may  come. 

n.     What  do  the  Wicked  receive  ix  the  use  of  the  Lord's 

Supper  ? 

Hypocrites,  and  such  as  turn  not  to  God  with  sincere  hearts  coming  to 
the  Lord's  supper,  receive  not  the  things  signified,  viz :  the  body  and  blood 
of  Christ,  but  the  naked  signs  of  bread  and  wine,  and  these  to  then-  con- 
demnation.    This  is  proven, 

1.  From  the  definition  of  eating.  To  eat  Christ  is  to  be  made  a  parta- 
ker of  the  substance,  merit,  efficacy  and  of  all  the  benefits  of  Christ,  as 
it  is  said,  ''  He  that  eateth  my  flesh  and  drinketh  my  blood,  dwelleth  in 
me,  and  I  in  him  ;  even  he  shall  live  by  me."  (John  6  :  bQ,  57.)  But 
the  wicked  and  unbelieving  are  not  made  partakers  of  Christ.  Therefore, 
they  do  not  eat  Christ. 

2.  From  the  manner  and  means  of  eating.  Christ's  body  is  eaten  by 
faith  alone,  because  we  receive  him  with  all  his  benefits  by  faith  only. 
The  body  of  Christ  is  the  food  of  the  soul  and  not  of  the  belly,  of  the 
heart  and  not  of  the  mouth,  as  it  is  correctly  expressed  in  Luther's  cate- 
chism :  "  These  words^  FOR  you,  require  believing  hearts.'''*  But  the  un- 
godly and  hypocrites  have  no  faith.  Therefore,  they  do  not  receive  the 
body  of  Christ. 

3.  Christ  offers  his  body  in  the  supper,  to  be  eaten  by  them  alone  for 
whom  he  offered  himself  upon  the  cross.  But  he  offered  himself  upon  the 
cross  only  for  those  that  believe,  and  not  for  the  ungodly  or  for  hypocrites. 
"  I  pray  not  for  the  world,  but  for  them  which  thou  hast  given  me."  "  This 
is  my  body  which  is  given  for  you."   (Johil  17  :  9.     Luke  22  :  19.) 

4.  The  body  of  Christ  is  the  vivifying  bread,  which,  whosoever  receives, 
receives  life  at  the  same  time  ;  for  Christ's  Spirit  is  not  separate  from  his 
body.  "  He  that  eateth  my  flesh  dwelleth  in  me,  and  I  in  him."  (John 
6 :  6^.)  But  the  ungodly  in  receiving  the  signs  do  not  receive  life. 
Therefore,  they  receive  the  signs  without  the  things  signified. 

5.  The  ungodly  eat  and  drink  judgment  to  themselves.  Therefore, 
they  do  not  eat  and  drink  the  body  and  blood  of  Christ.  This  argument  is 
of  force  according  to  the  rule  of  contraries.  For  to  eat  judgment  to  them- 
selves is,  through  unbelief  and  abuse  of  the  sacraments,  to  be  di'iven  from 
Christ  and  separated  from  him  and  all  his  benefits ;  or,  it  is  grievously  to 
offend  God  by  abusing  the  sacraments  by  receiving  them  without  faith  and 
repentance,  and  so  to  bring  upon  themselves  temporal  and  eternal  punishment 


TUE  lord's  supper.  427 

if  they  do  not  repent.  To  eat  Christ,  on  the  contrary,  is  to  he  made 
a  partaker  of  Christ  and  of  all  his  hcnefits  hy  faith ;  for  no  one  can  eat 
Christ,  and  yet  not  be  made  at  the  same  time  a  partaker  of  his  merit, 
efficacy  and  benefits.  Ilcnce,  no  one  can  at  the  same  time  eat  Christ,  and 
also  condemnation  to  himself. 

G.  When  Paul  says,  1  Cor.  10 :  21,  "  Ye  cannot  be  partakers  of  the 
Lord's  table,  and  of  the  table  of  devils,"  he  affirms  that  there  is  something 
in  the  Lord's  supper  of  which  the  ungodly  cannot  partake.  Lut  they  do 
partake  of  the  signs  of  bread  and  wine  at  the  Lord's  table.  Therefore, 
he  excludes  them  from  a  participation  in  the  body  and  blood  of  Christ,  the 
things  signified  in  the  supper.  To  this  it  is  objected  that  when  the  Apostle 
says  ye  cannot^  he  means  ye  cannot  partake  with  a  good  conscience,  and 
unto  salvation.  But  this  is  a  false  gloss ;  because  the  Apostle  does  not 
reason  from  what  is  unprofitable,  but  from  what  is  impossible.  Ye  ought 
not  to  partake  with  them  that  sacrifice  to  idols.  Why  ?  Because  this 
is  to  partake  with  devils.  But  it  is  impossible  that  ye  should  at  the  same 
time  be  partakers  of  the  Lord's  table  and  of  the  table  of  devils ;  because 
it  is  impossible  to  serve  two  masters  at  the  same  time,  as  Christ  says,  "  No 
man  can  serve  two  masters.  Ye  cannot  serve  God  and  Mammon."  (Matt. 
6  :  24.)  It  is  in  the  same  sense  that  the  Apostle  here  says,  ^'  Ye  cannot 
be  partakers  of  the  Lord's  table,  and  of  the  table  of  devils." 

7.  Christ  says,  (Matt.  15  :  26,)  "  It  is  not  meet  to  take  the  children's 
bread  and  cast  it  to  dogs."  The  body  of  Christ  is  the  children's  bread, 
that  is,  it  is  the  bread  of  the  faithful.  Therefore  Christ  does  not  cast  his 
body  to  dogs,  meaning  the  wicked,  contrary  to  his  own  doctrine.  "  Give 
not  that  which  is  holy  unto  the  dogs,  neither  cast  ye  your  pearls  before 
swine,"  &c.  (Matt.  7:  6.) 

8.  Erom  the  authority  of  the  Fathers,  who  taught  the  same  thing  in  ref- 
erence to  this  subject.  See  Augustin  lib.  21,  cap.  25,  de  civit.  Dei.,  and  in 
Johan.  tract.  26,  and  59,  and  in  sent.  Prosperi  cap.  3,  39.  Ambrose  says 
of  the  Supper:  '^  Although  the  sao^aments  suffer  themselves  to  he  taken  or 
handled  by  those  who  are  iinivorthy,  yet  those  persons  cannot  he  partakers 
of  the  Spirit^  ivhose  imhelief  or  unworihiness  contradicts  so  great  JioUyiess.^* 
And  a  little  farther  on  he  says :  "  And  as  for  those  who  are  present  at 
these  sacred  onysteries  ivith  cold  hearts  and  soids,  and  who  even  partake  of 
these  gifts ^  they  do  indeed  lick  the  rock,  hut  they  neither  suck  any  honey  or 
oil  from  it ;  because  they  are  not  enlivened  by  any  siveetness  of  charity^ 
nor  hy  the  sanctity  of  the  Holy  Spirit :  they  neither  judge  themselves,  nor 
make  any  distinctioyi  in  regard  to  the  sacraments,  hut  use  these  holy  gifts 
without  any  reverence,  as  if  they  were  common  food,  and  impudently  jnish 
themselves  to  the  LorcVs  table  with  imclean  garments,  for  ivhoni  it  had  been 
better  if  they  had  been  cast  into  the  sea  with  a  mill-stone  tied  about  their 
neck,  than  to  receive  with  their  unclean  consciences  one  morsel  at  the  hands 
of  the  Lord,  who  even  to  this  day  creates,  sanctifies,  blesses  and  distributes 
to  godly  receivers  his  most  true  and  holy  bodyP 

The  reasons,  on  account  of  which  unbelievers,  and  such  as  are  ungodly 
bring  upon  themselves  condemnation  by  eating  and  drinking,  are,  1.  Be- 
cause they  profane  the  signs,  and  by  consequence  the  thing  signified,  by 
taking  to  themselves  those  things  which  were  not  instituted  for  them,  but 
for  the  disciples  of  Christ  alone.  2.  Because  they  profane  the  covenant  of 
God,  by  taking  to  themselves  the  signs  of  the  covenant.     They  desire  to 


428  THE  lord's  sltper. 

appear  in  covenant  with  God,  when  in  fact  they  are  in  league  with  the  devil 
and  not  with  God,  whom  they  endeavor,  as  far  as  they  can,  to  make  the 
Father  of  the  wicked.  3.  Because  they  do  not  discern  the  Lord's  body, 
and  trample  his  blood  under  their  feet.  God  does,  indeed,  offer  his  benefits 
to  them,  but  they  do  not  receive  them  by  faith,  and  so  mock  God,  whilst 
they  profess  to  receive  the  benefits  of  Christ,  inasmuch  as  they  neither  do, 
nor  wiU  any  thing  less,  and  thus  they  add  this  new  offence  to  their  other 
sins.  4.  Because  they  condemn  themselves  by  their  own  judgment ;  for 
in  coming  to  the  Lord's  table  they  profess  that  they  approve  of  this  doc- 
trine, and  that  they  beUeve  that  there  is  no  salvation  out  of  Christ.  And 
yet,  in  the  meanwhile,  they  are  conscious  that  they  are  hypocrites,  and  so 
condemn  themselves. 

Those,  therefore,  who  argue  that  if  the  imgodly  eat  to  themselves  con- 
demnation, they  must  eat  the  body  of  Christ,  reason  falsely.  Yea,  it  may 
be  said  that  the  contrary  is  rather  true  ;  for  if  they  eat  to  themselves  con- 
demnation, they  do  not  eat  the  body  of  Christ.  For  to  eat  Christ  and  to 
eat  condemnation  are  contraries,  which  cannot  hold  true  at  the  same  time. 
But,  say  our  opponents,  they  eat  unworthily ;  therefore  they  nevertheless 
eat.  We  grant  that  they  do  indeed  eat ;  but  they  merely  eat  bread,  and 
not  the  body  of  Christ ;  for  it  is  expressly  said,  ^V  ho  soever  shall  eat  this 
h'ead  unworthily.  But,  say  they  again,  Christ  is  not  only  a  saviour,  but 
also  a  judge  ;  to  which  we  reply,  that  he  is  not  a  judge  of  those  by  whom 
he  is  eaten,  but  of  those  by  whom  he  is  despised ;  for  it  is  said  of  them 
that  eat,  "  He  that  eateth  me,  even  he  shall  live  by  me."  (John  6 :  57.) 
And  of  those  that  despise  Christ,  "  Depart  from  me,  ye  that  work  iniquity." 
(Matt.  7 :  23.)  As  the  gospel  is  the  savour  of  life  unto  life  when  it  is 
believed,  and  is  the  savour  of  death  unto  death  when  it  is  desj^ised,  so 
Christ,  when  he  is  eaten,  quickeneth,  and  when  he  is  despised,  judgeth. 
Christ  now  is  despised,  when  he  is  offered  to  the  mibeheving  in  the  word 
and  sacraments,  and  is  rejected  by  their  unbelief.  But  it  is  still  further 
objected :  The  ungodly  are  guilty  of  the  body  of  Christ ;  and  therefore 
must  eat  it.  But  the  cause  of  their  guilt  is  not  the  eating  of  Christ,  but 
the  eating  of  the  bread  without  Christ ;  because  it  is  said,  Whosoever  shall 
eat  of  this  bread  umuorthily^  &c.  An  abuse  of  the  sign  is  a  contempt  cast 
upon  Christ  himself;  as  an  injury  done  to  the  charter  or  seal  of  a  king  is 
an  injury  done  to  the  king  himself,  and  is  an  offence  against  his  injured 
majesty.  But  how,  it  is  asked,  can  the  ungodly  eat  judgment  to  them- 
selves, and  be  guilty,  when  it  is  a  good  work  to  receive  the  sacraments  ? 
We  reply,  that  the  receiidng  of  the  sacraments  is  in  itself  a  good  work, 
and  when  it  is  accompanied  with  the  true  and  lawful  use  thereof ;  otherwise 
it  is  a  work  which  God  does  not  command,  but  forbids,  as  he  himself  says : 
"  He  that  killeth  an  ox  is  as  if  he  slew  a  man,"  &c.  (Is.  QQ :  3.)  So 
Paul  says:  "This  is  not  to  eat  the  Lord's  supper,"  &c.  "If  thou  be  a 
breaker  of  the  law,  thy  circumcision  is  made  uncLrcumcision."  (1  Cor. 
11 :  20.  Rom.  2  :  25.)  If  this  were  not  true,  we  might  thus  conclude; 
The  receiving  of  the  body  of  Christ  is  a  good  work  :  therefore  the  ungodly 
cannot  by  this  receiving  be  guilty  of  the  body  of  Christ. 

HI.     What  is  the  lawful  use  of  the  Lord's  Supper? 

The  lawful  use  of  the  Supper  is,  when  the  faithful  receive  in  the  church 
the  bread  and  cup  of  the  Lord,  and  show  his  death,  so  that  this  receiving 


THE  lord's  SUrPER.  42^ 

may  be  a  pledge  of  their  union  Tvith  Christ,  and  an  application  of  the 
■whole  benefit  of  our  redemption  and  salvation.  It  consists  in  these  three 
things : 

1.  In  retauiing  and  obser\ing  the  rites  and  ceremonies  instituted  by 
Christ.  This,  too,  must  be  done,  not  ludicrously,  nor  by  one  person  pri- 
vately, but  in  a  regular  assembly  of  the  church,  whether  great  or  small. 
The  rites  which  Christ  has  instituted  are,  that  the  Lord's  bread  be  broken, 
distributed  and  received,  and  the  Lord's  cup  be  given  to  all  the  communi- 
cants, in  remembrance  of  his  death.  2.  When  the  rites  are  observed  by 
those  persons  for  whom  they  were  instituted  by  Christ ;  that  is,  when  the 
bread  and  wine  are  received  by  those  whom  Clirist  designed  should 
receive  them;  which  persons  are  not  his  enemies,  but  his  disciples  — 
the  faithful.  The  observance  of  these  rites  without  faith  and  repentance, 
is  not  the  use,  but  the  abuse  of  them.  3.  When  the  supper  is  received, 
and  the  whole  transaction  is  directed  to  the  end  for  which  it  was  instituted 
by  Christ,  viz :  in  remembrance  of  the  Lord's  death,  wliich  is  for  the  con- 
firmation of  our  faith,  and  the  rendering  of  true  gratitude. 


Question  82.  Are  they  also  to  be  admitted  to  this  supper,  who,  by 
confession  and  life,  declare  themselves  infidels  and  ungodly  ? 

Answer.  No  ;  for  by  this  the  covenant  of  God  would  be  profaned,  and  his  wrath 
kindled  against  the  whole  congregation  ;  therefore  it  is  the  duty  of  the  Christian 
church,  according  to  the  appointment  of  Christ  and  his  apostles,  to  exclude  such 
persons  by  the  keys  of  the  kingdom  of  heaven,  until  they  show  amendment  of  Ufe. 

EXPOSITION. 

They  are  to  be  admitted  to  the  Lord's  supper  by  the  church, 

1.  Who  are  of  a  proper  age  to  examine  themselves,  and  to  commemorate 
the  Lord's  death,  according  to  the  command :  "  This  do  ye  in  remembrance 
of  me."  "  Let  a  man  examine  himself,  and  so  let  him  eat  of  that  bread." 
*'  Ye  do  shew  the  Lord's  death  till  he  come."  (1  Cor.  11 :  25,  26, 
28.)  The  infant  children  of  the  church  are,  therefore,  not  admitted  to  the 
use  of  the  Lord's  supper,  even  though  they  are  included  among  the  number 
of  the  faithful. 

2.  Those  who  are  baptized,  and  who  by  baptism  are  made  members  of 
the  church.  The  covenant  entered  into  with  God  in  baptism,  is  renewed 
in  the  observance  of  the  Lord's  supper.  It  was  for  this  reason  that  none, 
except  those  who  were  first  circimicised,  were  permitted  to  eat  the  passover. 
Therefore,  Turks,  Jews  and  aU  other  aliens  from  the  chui'ch  are  to  be 
debarred  from  the  use  of  the  supper. 

3.  Those  who  profess  true  repentance  and  faith  in  word  and  in  deed,  or 
who  exhibit  a  profession  of  faith  and  repentance  in  their  deportment, 
whether  it  be  made  truly  and  sincerely,  or  by  secret  hypocrisy.  The 
church  is  not  to  judge  in  regard  to  that  which  is  secret  and  hidden.  It, 
therefore,  admits  all  whom  it  judges  to  be  members  of  Christ,  that  is,  all 
whom  it  hears  and  sees  professing  repentance  and  faith  by  confession,  and 
the  external  deportment  of  the  life,  whether  they  be  truly  pious,  or  hypo- 
crites whose  true  character  is  not  yet  known. 


430  THE  lord's  supper. 

Those,  however,  are  not  to  be  admitted  to  the  Lord's  table,  who  simply 
declare  that  they  believe  all  these  things,  whilst  they  continue  to  lead  un- 
godly and  sinful  lives ;  for  he  that  says  he  believes,  and  yet  has  not  the 
fruits  of  faith,  Hes,  and  denies  in  deed  what  he  affirms  in  words,  according 
to  the  declaration  of  the  Apostle,  where  he  says  :  "  They  profess  that  they 
know  God  ;  but  in  works  they  deny  him  ;  being  abominable  and  disobedient, 
and  unto  every  good  work  reprobate."  (Tit.  1 :  16.)  So  the  apostle  James 
declares,  2  :  20.  "  That  faith  without  works  is  dead." 

The  reasons  why  only  those  are  to  be  admitted  to  the  Lord's  supper,  who 
by  confession  and  life  profess  repentance  and  faith,  are : 

1.  Because  the  church  would  profane  the  covenant  of  God,  if  it  were 
to  admit  to  the  holy  communion  the  unbelie\ing  and  impenitent ;  for  he  that 
does  a  thing,  and  he  that  consents  to  it  are  regarded  in  the  same  light  by 
the  law.  To  profane  the  covenant  of  God,  is  to  commend  and  recognise 
those  as  the  confederates,  or  friends  of  God,  who  are  his  enemies,  and  to 
represent  God  as  such  an  one,  as  is  in  league  with  hypocrites  and  wicked 
men.  There  are  two  ways  in  which  the  covenant  of  God  is  profaned.  The 
one  is  by  administering  the  signs  of  the  covenant  to  those,  to  whom  God 
promises  nothing ;  the  other  is  by  using  the  signs  without  repentance  and 
faith.  For  they  do  not  only  profane  the  covenant  of  God,  who  take  to 
themselves  the  signs  of  the  covenant,  whilst  they  are  impenitent,  but  those 
also,  v;ho  knowingly  and  willingly  administer  the  signs  to  such  persons  as 
God  has  excluded  from  his  covenant.  Those,  therefore,  who  give  the  signs 
of  the  covenant  to  the  ungodly,  make  God  the  friend  of  the  wicked,  and 
make  the  children  of  the  devil  the  children  of  God. 

2.  If  the  church  were  to  admit  to  the  Lord's  supper,  knowingly  and  wil- 
lingly those  who  by  confession  and  life,  declare  themselves  infidels  and  un- 
godly, the  wrath  of  God  would  be  kindled  against  the  whole  congregation. 
And  that  the  wrath  of  God  is  in  this  way  kindled  against  the  church,  the 
apostle  Paul  clearly  affirms  when  he  says :  "  For  this  cause  many  are  weak, 
and  sickly  among  you,  and  many  sleep.  For  if  we  would  judge  ourselves, 
we  should  not  be  judged."  (1  Cor.  11 :  30,  31.)  God  is,  therefore,  an- 
gry with  those  who  consent  to,  or  connive  at  the  profanation  of  this  sacra- 
ment and  punishes  them,  because  he  pimishes  the  wicked  who  were  admitted 
by  their  consent ;  for  the  Lord's  supper -is  equally  profaned  by  both. 

3.  Christ  has  given  command  not  to  admit  such  as  are  ungodly  at  his 
table.  If  any  one  denies  the  existence  of  such  a  command  in  reference  to 
the  Lord's  supper,  the  sense,  or  substance  of  it  may  easily  be  proven,  since 
Christ  instituted  his  supper  for  his  disciples,  and  for  them  alone,  as  may  be 
inferred  from  what  he  said :  "  With  desire,  I  have  desired  to  eat  this 
Passover  ivith  youy  ^'  Take  this,  and  divide  it  among  yourselves.''^  "This 
cup  is  the  New  Testament  in  my  blood  which  is  shed /or  you.^^  (Luke  22 : 
15,  17, 19.)  The  Lord's  supper  was,  therefore,  instituted  for  the  disci- 
ples of  Christ  alone,  and  so  the  command,  Tcike  tliis,  ^c,  pertains  to  them. 
All  others,  for  whom  Christ  has  not  died,  are  excluded.  To  these  reasons 
we  may  add  the  following, 

4.  Clear  and  forcible  demonstration :  Those  who  deny  the  faith,  are 
not  to  be  regarded  as  members  of  the  church,  no  not  even  of  the  visible 
church.  All  those  now  who  refuse  to  repent,  deny  the  faith  according  to 
what  the  Apostle  says :  "  They  profess  that  they  know  God  ;  but  in  works 
they  deny  him ;  being  abominable,  and  disobedient,  and  unto  every  good 


THE  lord's  supper.  431 

work  reprobate."  (Tit.  1  :  16.)  Therefore,  tliose  vrho  refuse  to  repent 
are  not  to  be  regarded  even  as  members  of  the  visible  churcli,  and  so  are 
not  to  be  admitted  to  the  sacraments  of  the  cliurch,  but  sliould  be  excluded 
from  them  as  aliens,  so  long  as  they  continue  to  lead  impenitent  and  un- 
godly lives.  As  for  those  hypocrites,  hoAverer,  ^vhose  true  character  is  not 
known  by  the  church,  they  are  to  be  admitted  to  the  Lord's  supper  with 
the  godly,  as  those  who  by  confession  and  life  profess  repentance  and  faith. 
Yet  none  should  come,  except  such  as  truly  beheve  ;  for  all  othei-s,  inclu- 
ding even  those  hypocrites  whose  true  character  is  not  known  by  men,  eat 
and  drink  judgment  to  themselves,  and  profane  the  Lord's  supper. 

Obj.  Thechm-ch  does  not  profane  the  covenant  of  God  by  admitting  hyp- 
ocrites to  the  Lord's  supper.  Therefore,  it  does  not  profane  it  by  admitting 
those  who  are  known  to  be  impenitent.  We  reply  to  the  antecedent  as  fol- 
lows: The  church  does  not  do  wrong  by  admitting  hypocrites,  that  is  such 
as  are  not  known  to  be  hypocrites  ;  because  it  is  compelled  to  acknowledge 
them  as  sincere  in  view  of  the  confession  which  they  have  made  of  their 
faith,  and  the  repentance  which  they  have  feigned.  But  if  the  church 
were  knowingly  and  willingly  to  admit  known  and  avowed  hypocrites,  or 
such  as  deny  repentance  and  faith,  both  in  word  and  deed,  it  would  do 
wrong.  To  this  it  is  objected :  But  there  are  many  impenitent  persons 
who  intrude  themselves,  and  profane  the  covenant,  especially  where  the 
proper  discipline  of  the  church  is  not  maintained,  and  yet  the  church  does 
no  wrong  in  admitting  them.  Therefore,  it  is  not  wrong  that  other  persons 
denying  repentance  should  be  admitted  to  the  Lord's  table.  Ans.  The 
church  in  this  case  does  no  wrong,  not  because  it  is  no  sin  to  admit  such 
as  are  impenitent,  but  because  it  admits  them  ignorantly  —  not  knowing 
that  they  are  such.  But  the  impenitent  who  push  themselves  forward 
to  the  Lord's  table,  profane  the  covenant,  not  to  the  condemnation  of 
the  church,  or  of  those  who  commune  with  them,  but  to  their  own  guilt ; 
for  they  by  so  doing  bring  judgment  upon  themselves.  Yet  the  church 
should  carefully  observe  and  inquire  into  the  character  of  those  who  are 
admitted  to  the  Lord's  table,  and  the  minister,  where  excommunication,  or 
church  disciple  is  not  exercised,  is  excused,  if  he  does  not  willingly  admin- 
ister the  supper  to  those  who  abuse  it,  and  if  he  is  instant  in  admonishing 
and  repro\dng  them,  and  if  he  desires  them  to  avoid  these  abuses ;  for 
"  blessed  are  they  which  do  hunger  and  thirst  after  righteousness."  But 
the  sin  will  rest  upon  others,  viz :  upon  those  who  abuse  the  sacraments, 
and  who  connive  at  these  things. 

Theses  concerning  the  LonVs  Supper, 

1.  The  other  sacrament  of  the  New  Testament  is  called  the  Lord's 
Siqyper,  not  because  it  should  be  celebrated  in  the  evening,  or  at  the  time 
of  supper,  but  because  it  was  instituted  by  Christ  when  he  observed  the 
last  supper  with  his  disciples  before  his  death.  It  is  called  the  Lords 
table,  because  Christ  feeds  us  in  its  proper  use.  It  is  called  the  sacrament 
of  the  body  and  blood  of  Christ,  because  the  body  and  blood  of  Christ  are 
communicated  to  us  in  it.  It  is  called  the  euchanst,  because  there  is  in  it 
a  solemn  thanksgiving  for  the  death  and  benefits  of  Christ.  It  is  called  a 
covenant,  because  it  should  be  celebrated  in  the  public  assembhes  of  the 
church.     It  is  also  called  by  the  Fathers  a  sacrifice^  because  it  is  a 


432  THE  lord's  supper. 

representation  of  the  propitiatory  sacrifice  -wliich  Christ  accomphshed  upon 
the  cross,  and  because  it  is  a  sacrafice  of  thanksgiving. 

2.  The  Lord's  supper  is  a  sacrament  of  the  New  Testament,  in  which, 
according  to  the  command  of  Christ,  bread  and  wine  are  distributed  in  the 
assembly  of  the  faithful,  and  received  in  rememberance  of  Christ ;  or  that 
Christ  may  testify  to  us,  that  he  feeds  us  unto  eternal  life  by  his  body  and 
blood  broken  and  shed  for  us,  and  that  we  may  return  thanks  to  him  for 
his  benefits. 

3.  The  first  and  chief  design  or  use  of  the  Lord's  supper  is,  that 
Christ  may  declare  to  us  that  he  died  for  us,  and  feeds  us  with  his  body  and 
blood  unto  everlasting  life,  that  he  may,  by  this  declaration,  establish  and 
increase  our  faith,  and  so  by  consequence  this  spiritual  food  in  us.  The 
second  end  is  the  giving  of  thanks  for  these  benefits  of  Christ,  and  a  pub- 
lic and  solemn  profession  of  our  duty  to  him.  The  third,  is  to  distin 
guish  the  church  from  all  other  religions.  The  fourth,  that  it  may  be  a 
bond  of  mutual  love.  The  fifth,  that  it  may  be  a  bond  of  the  public  assem- 
blies of  the  church. 

4.  The  first  end  of  this  sacrament  which  is  a  confirmation  of  our  faith 
in  Christ,  the  Lord's  supper  has,  because  Christ  himself  gives  this  bread 
and  wine  by  the  hand  of  the  minister  in  remembrance  of  himself ;  that  is, 
that  he  may  admonish  us  by  this  symbol,  as  by  his  visible  word,  that  he 
died  for  us,  and  that  he  is  to  us  the  bread  of  everlasting  life,  whilst  he 
raakes  us  his  members  ;  and  because  he  has  added  to  this  rite  the  promise 
that  he  will  feed  those  who  eat  this  bread  in  remembrance  of  him,  with  his 
own  body  and  blood,  when  he  says.  This  is  my  body ;  and  because  the  Holy 
Spirit  by  this  visible  testimony  influences  the  minds  and  hearts  of  the  faith- 
ful to  believe  with  stronger  confidence  the  promise  of  the  gospel. 

5.  There  is,  therefore,  a  double  meat  and  drink  in  the  Lord's  supper — 
one  external,  visible  and  earthly,  which  is  the  bread  and  wine ;  the  other 
is  internal.  There  is  also  a  double  eating  and  recei™g — the  one  exter- 
nal, and  signifying  which  is  the  corporal  receiving  of  the  bread  and  wine, 
accomplished  by  the  hands,  mouth  and  senses  ;  the  other  internal,  invisible 
and  signified,  which  is  the  fruition  of  Christ's  death,  and  a  spiritual  ingraft- 
ing into  his  body,  accomplished  not  with  the  hands  and  mouth,  but  by  the 
Spirit  and  faith.  There  is,  finally,  a  double  dispenser  of  this  meat  and 
drink  —  the  external  of  the  external,  which  is  the  minister  of  the  church, 
giving  to  us  with  liis  hand  the  bread  and  wine  ;  the  internal  of  the  internal, 
which  is  Christ  himself,  feeding  us  with  his  body  and  blood. 

6.  The  signs  which  serve  for  the  confirmation  of  our  faith  are  bread  and 
wine,  and  not  the  body  and  blood  of  Christ ;  for  the  body  and  blood  of 
Christ  are  received,  that  we  may  live  for  ever ;  whilst  the  bread  and  wine 
are  taken,  that  we  may  be  confirmed  in  regard  to  that  heavenly  food,  and 
enjojrit  more  and  more. 

7.  The  bread  is  not  changed  into  the  body  of  Christ,  nor  is  the  wine 
changed  into  the  blood  of  Christ ;  nor  are  the  bread  and  wine  abolished  to 
give  place  to  the  body  and  blood  of  Christ ;  nor  is  the  body  of  Christ  sub- 
stantially present  in  the  bread,  or  under  the  bread,  or  where  the  bread  is; 
but  the  Holy  Ghost  employs  this  symbol  in  the  right  use  of  the  Lord's  sup- 
per, as  a  means  for  the  purpose  of  stirring  up  our  faith,  by  which  he  more 
and  more  dwells  in  us,  inserts  us  into  Christ,  and  brings  it  to  pass  that  we 
are  justified  through  him,  and  draw  from  him  everlasting  life. 


THE  lord's  supper.  433 

8.  "When  Christ  says,  Tlds^  tliat  is,  This  bread  is  my  body,  and  This 
cup  is  my  blood,  the  form  of  speech  is  sacramental,  or  metonymical,  so  that 
the  name  of  the  thing  signified  is  attributed  to  the  sign,  to  teach  that  the 
bread  is  the  sacrament,  or  symbol  of  his  l)ody,  that  it  represents  him  and 
declares  that  the  body  of  Christ  Avas  offered  for  us  upon  the  cross,  and  is 
given  unto  us  as  the  bread  of  everlasting  life,  and  is,  therefore,  the  means 
Tvliich  the  Holy  Ghost  employs  for  preserving  and  increasing  this  food  in 
us,  as  Paul  says,  Tlie  bread  is  the  communion  of  the  hody  of  ChrUt,  by 
which  it  is  meant,  that  the  bread  is  the  thing  by  which  we  are  made  parta- 
kers of  Christ's  body ;  and  in  another  place.  We  have  all  Leen  made  to 
drink  into  one  Spirit.  The  same  thing  is  also  taught  when  it  is  said,  that 
the  bread  is  called  the  body  of  Christ  on  account  of  the  resemblance  which 
there  is  between  the  sign  and  the  thing  signified,  viz,  that  the  body  of 
Christ  nourishes  the  spiritual  life  of  the  believer,  as  bread  supports  our  nat- 
ural life ;  and  on  account  of  the  certain  joint-reception  of  the  sign  and  the 
thing  signified  in  the  lawful  use  of  the  sacrament.  Tliis,  too,  is  the  sacra- 
mental union  of  the  bread,  which  is  indicated  by  the  sacramental  mode  of 
speaking,  common  in  relation  to  this  subject,  which  is  no  local  conjunction 
as  some  imagine. 

9.  As  the  body  of  Christ  is,  therefore,  both  his  natural  and  sacramen- 
tal body,  which  is  the  bread  of  the  eucharist ;  so  the  eating  of  the  body  of 
Christ  is  two-fold :  the  one  sacramental  of  the  sign,  viz,  the  external  and 
corporal  receiving  of  the  bread  and  wine ;  the  other  real,  or  spiritual, 
which  is  the  receiving  of  the  very  body  of  Christ.  To  believe,  too,  in 
Christ  dwelling  in  us  by  faith,  is  to  be  ingrafted  by  the  power  of  the  Holy 
Spirit  into  his  body,  as  members  to  the  head,  and  branches  to  the  vine, 
and  so  to  be  made  partakers  of  the  benefits  of  the  life  and  death  of  Christ. 
It  is,  therefore,  evident  that  those  who  thus  teach,  are  falsely  accused  and 
represented,  when  it  is  said  that  they  make  the  supper  consist  in  the  bare 
signs,  or  in  a  participation  of  the  merits  of  Christ  alone,  or  of  his  benefits, 
or  of  the  Holy  Spirit,  whilst  they  exclude  the  true,  real,  and  spiritual  com- 
munion of  the  body  of  Clmst  itself. 

10.  The  lawful  use  of  the  supper  consists  in  this,  that  the  faithful 
observe  this  rite  instituted  by  Christ  in  remembrance  of  him,  or  for  the 
purpose  of  stirring  up  their  faith  and  gratitude. 

11.  As  the  body  of  Christ  is  eaten  sacramentally  in  the  right  use  of  the 
supper,  so  without  this  use,  as  in  the  case  of  unbehevers  and  h}7)ocntes,  it 
is  sacramentally  eaten,  but  not  really ;  that  is,  the  sacramental  sj-mbols  oj 
signs,  which  are  the  bread  and  wine,  are,  indeed,  received,  but  not  the 
things  which  the  sacraments  signify,  viz,  the  body  and  blood  of  Christ. 

12.  This  doctrine  of  the  Lord's  supper  is  based  upon  many  and  most 
solid  arguments.  It  is  confirmed  by  all  those  passages  which  speak  of  the 
Lord's  supper.  Christ,  too,  calling  the  visible  and  broken  bread,  and  not 
something  invisible  in  the  bread,  his  body  which  was  given,  or  broken  for 
us,  which,  as  it  cannot  be  understood  properly  or  literally,  himself  adds  the 
declaration,  that  that  bread  is  truly  received  in  remembrance  of  him,  wliich  is 
as  if  he  had  said,  that  the  bread  is  a  sacrament  of  his  body.  He  also  says, 
that  the  supper  is  the  New  Testament,  which  is  spiritual,  one  and  ever- 
lasting. Paul,  in  like  manner,  says,  that  it  is  the  communion  of  the  body 
and  blood  of  Christ,  because  all  the  faithful  are  one  body  in  Christ,  who 
can  have  no  fellowship  or  communion  with  devils.     This  same  apostle  also 

28 


434  THE  LORD^S   SUPPER. 

makes  the  same  ingrafting  into  Christ  by  one  Spirit  in  baptism  and  the 
holy  supper.  The  same  thmg  is  confirmed  by  the  entire  doctrine  and 
nature  of  sacraments,  which  exhibit  to  the  eyes  the  same  spiritual  commu- 
nion of  Christ  to  be  received  by  faith,  which  the  word,  or  promises  of  the 
gospel  declare  to  the  ear.  It  is  for  this  reason  that  the  signs  are  called  by 
the  names  of  the  things  signified,  and  have  the  reception  of  the  things 
themselves  joined  with  them  in  the  lawful  use  of  the  sacraments.  The 
articles  of  our  common  faith  estabhsh  the  same  thing,  which  teach  that  the 
body  of  Christ  is  a  true  human  body,  not  present  in  many  places  at  the 
same  time,  but  is  now  placed  in  heaven  to  remain  there  until  the  Lord  come 
to  judge  the  quick  and  the  dead  ;  and  that  the  communion  of  saints  with 
Christ  is  effected  by  the  Holy  Spirit,  and  not  by  an  interpenetration  of  the 
body  of  Christ  into  the  bodies  of  men;  and  is,  therefore,  the  doctrine  which 
has  been  held  and  professed  with  great  agreement  by  the  whole  church  in 
her  earlier  and  purer  days. 

The  Lord's  supper  differs  from  baptism,  1.  In  the  rite  and  manner  of 
signification.  The  dipping  or  washing  in  baptism  signifies  the  remission  and 
removal  of  sin  by  the  blood  and  Spirit  of  Christ,  and  our  fellowship  with 
Christ  in  his  afllictions  and  glorification ;  the  distribution  of  the  bread  and 
wine  signifies  the  death  of  Christ  to  be  laid  to  our  account  for  the  remis- 
sion of  sins,  and  our  ingrafting  into  Christ,  so  as  to  be  made  bis  members. 
2.  They  differ  in  their  operation.  Baptism  is  the  testimony  of  our  regen- 
eration, of  the  covenant  made  with  God,  and  of  our  reception  into  the 
church  ;  the  Lord's  supper  testifies  that  we  are  to  be  perpetually  nourished 
by  Christ  dwelling  in  us,  and  that  the  covenant  once  entered  into  between 
God  and  us  shall  ever  be  ratified  in  regard  to  us,  so  that  we  shall  forever 
remain  united  with  the  church  and  body  of  Christ.  3.  They  differ  as  it 
respects  the  persons  to  whom  they  should  be  administered.  Baptism  is  ad- 
ministered to  all  who  are  to  be  regarded  members  of  the  church,  whether 
they  be  adults  or  infants ;  the  Lord's  supper  is  to  be  given  to  none  except 
those  who  are  able  to  understand  and  celebrate  the  benefits  of  Christ,  and 
to  examine  themselves.  4.  Baptism  is  to  be  received  but  once,  because 
the  covenant  once  entered  into  with  God  is  always  ratified  in  the  case  of 
those  who  repent ;  the  Lord's  supper  is  to  be  often  received,  inasmuch  as 
it  is  necessary  for  our  faith  that  we  frequently  renew  that  covenant  and 
call  it  to  mind.  5.  They  differ  in  the  order  which  is  to  be  observed. 
Baptism  precedes  the  Lord's  supper ;  the  Lord's  supper  should  be  given 
to  none  except  those  who  are  baptized. 

14.  Those  who  examine  themselves,  and  who  are  possessed  of  true  faith 
and  repentance,  are  worthy  guests  at  the  Lord's  table.  Those  who  have 
not  this  testunony  within  themselves,  ought  not  to  approach  the  Lord's 
table,  lest  they  eat  and  drink  judgment  to  themselves ;  nor  should  they 
defer  that  repentance  which  is  necessary  in  order  that  they  may  come, 
and  so  bring  upon  themselves  hardness  of  heart  and  everlasting  punish- 
ment. 

15.  The  church  ought  to  admit  to  the  Lord's  supper  all  those  who  pro- 
fess to  receive  the  fundamental  doctrines  of  the  Cnristian  faith,  and  who 
have  a  purpose  to  live  in  conformity  thereto ;  but  should  exclude  all  those 
who  are  unwilhng  to  abandon  their  errors,  blasphemies,  or  sins,  when  they 
are  properly  admonished  by  the  church,  and  convicted  of  their  errors  and 
sins. 


THE  lord's  sltper.  435 

16.  The  Pope  is  guilty  of  corrupting  the  sacrament  of  the  Lord's  sup- 
per, in  that  he  has  removed  from  it  the  breaking  of  the  bread,  and  refuses 
the  cup  to  the  laity.  He  is  also  guilty  of  the  same  thing  in  having  changed 
the  Lord's  supper,  by  the  addition  of  so  many  ceremonies  not  delivered  by 
the  Apostles,  into  a  theatrical  mass.  These  innovations,  however,  are  still 
more  wicked  and  idolatrous :  That  the  mass  is  a  propitiatory  sacrifice,  in 
which  Christ  is  offered  to  the  Father,  by  the  saciificing  priests,  for  the 
living  and  the  dead,  and  is,  by  virtue  of  the  act  of  consecration,  substan- 
tially present,  and  remains  as  long  as  the  forms  of  bread  and  wine  con- 
tinue uncorrupted ;  that  the  mass  confers  the  grace  of  God  and  other 
benefits  upon  those  for  whom  it  is  offered ;  that  Christ  is  eaten  orally,  even 
though  those  who  approach  the  Lord's  table  are  destitute  of  any  good  de- 
sires or  purposes ;  and  that  he  is  concealed  and  carried  under  the  forms 
of  bread  and  wine  for  the  purpose  of  being  adored.  In  view  of  these  base 
corruptions,  the  mass  ought  to  be  abolished  in  all  Christian  churches. 
These  corruptions  may  be  included  under  these  heads:  1.  Transubstan- 
tiation.  2.  The  worship  of  bread.  3.  Making  a  sacrifice  out  of  the 
Lord's  supper.    4.  Mutilating  the  Lord's  supper  by  various  human  devices. 

Certain  principal  arguments  of  the  Consuhstantialists  against  the  sincere 
doctrines  of  the  LorcVs  Sapper,  and  those  tvhom  they  call  jSacramenta- 
rians;  tvith  a  refutation  of  them. 

The  errors  of  the  Sacramentarians,  say  they,  are  these :  1.  That  they 
make  the  Lord's  supper  consist  merely  in  naked  signs  and  symbols.  Ans. 
We  teach  that  the  things  signified  are,  together  with  the  signs,  exhibited 
and  communicated  in  the  lawful  use  of  the  supper,  although  not  corporally, 
but  in  a  manner  corresponding  to  sacraments.  2.  The  Sacramentarians, 
say  they,  hold  that  Christ  is  present  in  the  supper  only  according  to  his 
efficacy.  Ans.  We  teach  that  Christ  is  present,  and  that  he  is  united  to 
us  by  the  Holy  Spirit,  although  his  body  is  at  a  great  distance  from  us, 
just  as  whole  Christ  is  present  in  the  ministry,  although  difierently,  accord- 
ing to  the  one  nature.  3.  We,  say  they,  believe  that  an  imaginary,  figu- 
rative and  spiritual  body  of  Christ  is  present  in  the  supper,  and  not  his 
true,  essential  body.  Ans.  We  have  never  spoken  of  an  imaginary  body, 
but  of  the  true  flesh  of  Christ,  which  is  present  with  us,  although  it  re- 
mains in  heaven.  We  teach,  moreover,  that  we  receive  the  bread  and  body, 
but  in  a  manner  peculiar  to  each.  4.  We,  say  they,  hold  that  the  true 
body  of  Christ  which  hung  upon  the  cross,  and  his  blood  which  was  shed 
for  us,  is  distributed,  and  that  it  is  spii-itually  received  only  by  those  who 
are  worthy  guests,  whilst  such  as  are  unworthy  receive  nothing  but  the 
bare  signs,  and  these  to  their  condemnation.  Ans.  We  admit  the  whole 
as  being  in  accordance  with  the  word  of  God,  with  the  nature  of  the 
sacraments,  with  the  analogy  of  faith,  and  with  the  communion  of  the 
faithful  with  Chi'ist. 

The  general  points  in  tchich  the  Churches,  which  profess  the  Gospel,  agree 
and  differ  in  the  controversy  respecting  the  Lord's  Supper. 

They  agree  in  these  particulars :  1.  That  the  Lord's  supper,  as  well 
as  baptism,  is  a  visible  pledge  and  testimony  annexed  by  Christ  himself  to 


436  THE  lord's  supper. 

tlie  promise  of  grace,  chicflj  to  this  end:  that  he  may  confirm  and  strength- 
en our  faith  in  this  promise.  2.  That  in  the  true  use  of  the  supper,  as 
well  as  in  all  other  sacraments,  two  things  are  given  of  God,  and  secured 
by  us,  viz :  earthly,  external  and  visible  signs,  as  the  bread  and  wine ; 
and  heavenly,  internal  and  invisible  gifts,  as'the  true  body  of  Christ,  with 
all  liis  gifts,  benefits  and  heavenly  treasures.  3.  That  in  the  supper  we 
are  made  partakers  not  only  of  the  Spirit  of  Christ,  and  his  satisfaction, 
righteousness,  virtue,  and  operation,  but  also  of  the  very  substance  and 
essence  of  his  true  body  and  blood,  given  for  us  upon  the  cross,  and  shed 
for  us,  and  that  we  are  fed  with  the  same  unto  eternal  hfe  ;  and  that  Christ 
declares  and  makes  this  known  unto  us  by  tliis  visible  reception  of  bread 
and  wine  in  the  supper.  4.  That  the  bread  and  wine  are  not  changed  into 
the  flesh  and  blood  of  Christ,  but  remain  true  and  natural  bread  and  wine 
—  that  the  body  and  blood  of  Christ  are  not  enclosed  in  the  bread  and 
wine  ;  and,  therefore,  the  bread  and  wine  are  called  the  body  of  Christ — 
his  body  and  blood  in  this  sense ;  that  his  body  and  blood  are  not  only 
signified  by  these,  and  set  before  our  eyes,  but  also  because  as  often  as  we 
eat  or  drink  this  bread  and  wine,  in  the  true  and  lawful  use,  Christ  him- 
self gives  us  his  body  and  blood  to  be  the  meat  and  drink  of  eternal  life. 
5.  That  without  the  lawful  use,  the  taking  of  bread  and  wine  is  no  sacra- 
ment, being  nothing  more  than  a  vain,  empty  ceremony  and  spectacle,  such 
as  men  abuse  to  their  condemnation.  6.  That  there  is  no  other  lawful  use 
of  the  supper,  except  that  which  Christ  instituted  and  commanded  to  be 
observed,  viz :  that  which  is  in  remembrance  of  him,  and  which  declares 
his  death.  7.  That  Christ  does  not  command  a  hypocritical  remembrance 
of  himself,  and  declaration  of  his  death ;  but  such  as  embraces  liis  suffer- 
ings and  death,  and  all  the  benefits  which  he  has  obtained  by  these  in  our 
behalf,  by  a  true  faith  and  with  sincere  thankfulness.  8.  That  Christ  v/ill 
dwell  in  none  but  such  as  believe,  and  in  them  also  who,  not  through  con- 
tempt, but  through  necessity,  cannot  come  to  the  Lord's  supper ;  yea,  in 
all  believers,  from  the  beginning  of  the  world  to  all  etei-nity,  even  as 
well,  and  in  the  same  manner,  as  he  will  dwell  in  them  who  have  observ^ed 
the  Lord's  supper. 

They  disagree  in  these  particulars :  1.  That  one  class  contends  that  the 
words  of  Christ,  This  is  my  hody,  must  be  understood  literally,  which  they, 
however,  do  not  prove  ;  others,  again,  hold  that  these  words  are  to  be 
understood  sacramentally,  according  to  the  declaration  of  Christ  and  Paul, 
and  according  to  the  rule  by  which  we  are  to  judge  of  the  truth  of  any 
article  of  our  faith.  2.  The  former  class  of  persons  will  have  the  body 
and  blood  of  Christ  essentially  present  in  or  ivith  the  bread  and  wine,  and 
so  to  be  eaten,  that  together  with  the  bread  and  wme  received  from  the 
hands  of  the  minister,  it  enters  by  the  mouth  of  those  who  receive  them  into 
their  bodies  ;  the  other  class  of  persons  believe  that  the  body  of  Christ, 
which  in  the  celebration  of  the  first  supper  sat  at  the  table  with  the 
disciples,  now  is,  and  will  continue,  not  on  earth  but  in  heaven,  until 
Christ  shall  come  again  to  judge  the  quick  and  the  dead,  and  yet  that  we 
who  are  on  earth  notwithstanding,  as  often  as  we  eat  this  bread  vrith  a  true 
faith  are  so  fed  with  his  body  and  made  to  drink  of  his  blood,  that  we  are 
not  only  cleansed  from  our  sins  through  his  sufferings  and  shed  blood,  but  are, 
also,  so  united  to  him  and  incorporated  into  his  true,  essential,  human  body, 
by  his  Spirit  dwelling  both  m  him  and  in  us,  that  we  are  flesh,  of  his  flesh 


TIIE   PASSOVER.  437 

and  bone  of  his  bone  ;  and  are  more  firmly  and  closely  united  to  him,  than 
the  members  of  our  body  are  united  with  our  head,  so  that  we  draw  and 
have  in,  and  from  him,  everlasting  life.  '].  The  first  class  of  persons  re- 
ferred to  maintain,  that  all  who  come  to  the  Lord's  supper  and  eat  and  drink 
of  the  bread  and  wine,  whether  believers  or  unbelievers,  eat  and  drink 
corporally,  and  with  their  bodily  mouth  the  flesh  and  blood  of  Christ,  be- 
lievers to  life  and  salvation,  and  unbelievers  to  damnation  and  death.  The 
other  class  of  persons  believe  that  unbelievers  abuse,  indeed,  the  outward 
signs  to  their  condemnation,  w^hilst  none  but  the  faithful  eat  and  drink  by 
a  true  faith,  and  by  the  Spirit,  the  body  and  blood  of  Christ  unto  eternal 
life.  [This  last  paragraph  is  inserted  with  slight  alterations  from  the  old 
EngUsh  translation  by  Parry.]  ^ 

OF  THE  PASSOVER. 

As  the  Lord's  supper  has  been  substituted  in  the  place  of  the  Passover, 
of  which  mention  has  been  made,  it  is  proper  that  we  should  here  introduce 
some  remarks  in  reference  to  the  passover.  The  principal  things  in  refer- 
ence to  the  passover  are  included  in  the  following  questions : 

I.      What  teas  the  Passover  ? 
II.      What  was  its  design  or  use  ? 
III.      What  are  the  points  of  resemblance  between  the  Paschal  Lamb 

and  Christ  f 
ly.     Sas  it  been  abolished^  and  what  has  succeeded  it  ? 

I.    What  was  the  Passover? 

The  Passover  was  the  solemn  eating  of  a  lamb,  which  God  enjoined 
upon  the  Israelites  in  order,  that  this  rite  being  annually  observed  in  every 
family,  might  be  a  memorial  to  them  of  their  deliverance  from  Egypt,  and 
that  it  might  especially  declare  to  the  faithful  their  spiritual  deliverance 
from  sin  and  death  by  Christ,  who  was  to  be  slain  upon  the  cross,  and  to 
be  eaten  by  faith.  Or,  it  was  a  sacrament  of  the  ancient  church,  which 
was  to  be  celebrated  according  to  the  command  of  God  in  every  family  of 
the  Jews,  by  the  yearly  slaying  and  eating  of  a  lamb  a  year  old,  that  it 
might  be  a  memorial  to  them  of  the  great  benefit  of  their  deliverance  from 
Egyptian  bondage,  and  that  it  might  also  be  a  seal  of  the  promise  of  grace 
touching  the  forgiveness  of  sins  on  account  of  the  sacrifice  of  the  Messiah. 
The  Greek  'ra(3';)^a  is  derived  from  the  Hebrew  i^esach^  which  means  a  ims- 
sover^  derived  from  pasach,  which  signifies  to  pass  over.  This  sacrament 
and  feast  was  so  called  from  the  passing  over  of  the  angel,  who  seeing  the 
blood  of  the  lamb  sprinkled  upon  the  upper  door  post  of  the  Israelites, 
passed  over,  and  spared  their  first  born,  whilst  he  slew  all  the  first  born  of 
the  Egyptians.  The  history  of  the  institution  of  the  passover  is  contained 
in  the  twelfth  chapter  of  the  book  of  Exodus.  God  commanded  that  the 
slaying  of  the  lamb  should  be  accompanied  with  certain  and  various  rites. 
The  lamb  had  to  be  a  year  old ;  a  male  without  blemish  ;  it  had  to  be  sep- 
arated from  the  flock  by  the  family  on  the  tenth  day  of  the  first  month 
called  iS'isan,  or  Abib  ;  it  was  to  be  slain  four  days  after,  or  in  the  evening 
of  the  fourteenth  day  of  the  same  month ;  the  blood  was  to  be  sprinkled 
upon  the  two  side  posts  and  on  the  upper  door  post  of  the  houses  of  the 


438  THE   PASSOVER. 

Jews ;  then  it  was  to  be  roasted  with  fire,  and  eaten  whole,  and  in  haste, 
with  unleaven  bread  and  bitter  herbs.  Those  that  ate  it,  stood  with  their 
loins  girt,  their  shoes  on  their  feet,  and  with  their  staff  in  hand.  Of  this 
rite  the  Lord  said,  "  It  is  the  Lord's  passover."  "  And  the  blood  shall  be 
to  you  for  a  token  upon  the  houses,  where  you  are,  that  when  I  see  the 
blood  I  may  pass  over  you.'*     (Ex.  12 :  11,  13.) 

This  feast  God  commanded  the  Jews  to  celebrate  with  great  solemnity 
every  year,  at  which  time  seven  days  were  devoted  to  its  observance. 
"  And  this  day  shall  be  unto  you  for  a  memorial ;  and  ye  shall  keep  it  a 
feast  to  the  Lord,  throughout  your  generations  ;  ye  shall  keep  it  a  feast  by 
an  ordinance  for  ever.  Seven  days  shall  ye  eat  unleavened  bread,"  &c. 
(Ex.  12:  14,  15;  see  also  Ex.  12:  17,  18;  23:  15.  Levit.  25:  5. 
Deut.  16 :  1.) 

II.    What  was  the  design  of  the  Passover? 

There  are  five  ends  specified  in  the  twelfth  chapter  of  Exodus,  on  ac- 
count of  which  the  Passover  was  instituted. 

1.  That  the  blood  of  the  lamb  sprinkled  upon  the  door  posts  might  be  a 
sign  of  the  angel  passing  over  them,  and  of  the  preservation  of  their  first- 
born. "  And  the  blood  shall  be  to  you  for  a  token  upon  the  houses  where 
you  are,  and  when  I  see  the  blood  I  wiU  pass  over  you."  (Ex.  12  :  13.) 
This  end,  after  the  first  performance  of  the  rite,  and  the  passing  over  of 
the  angel,  ceases,  although  the  analogy  of  it  remains  for  ever :  for  God 
formerly  spared,  and  now  spares  the  faithful  for  the  sake  of  the  blood  of 
Christ ;  by  which  we  mean  that  he  remits  their  sins,  as  is  taught  in  the 
next  object  specified. 

2.  That  it  might  be  a  type  of  the  sacrifice  of  the  Messiah  yet  to  be 
offered,  or  that  it  might  be  a  sign  of  the  deliverance  which  would  be  wrought 
out  by  Christ,  and  so  be  a  sign  of  God's  grace  to  the  church.  This  was 
the  chief  end  of  the  yearly  passover.  This  is  proven  by  the  following  ar- 
guments. "  A  bone  of  him  shall  not  be  broken."  (John  19  :  36.)  This 
type  John  declares  was  fulfilled  when  Christ's  bones  were  not  broken  upon 
the  cross.  Therefore  the  lamb  was  a  type  of  Christ,  and  of  his  sacrifice. 
Again  :  '^Christ  our  Passover  is  sacrificed  for  us."  (1  Cor.  5  :  7.)  The 
paschal  lamb,  therefore,  signified  Christ,  and  the  sacrificing  of  it,  signi- 
fied the  sacrificing  of  Christ.  Again :  the  church  understood  the  signifi- 
cation of  other  sacrifices,  that  they  were  types  of  the  sacrifice  of  the 
Messiah ;  for  the  ancient  fathers  were  not  so  destitute  of  reason  as  to  seek 
the  remission  of  sins  by  the  blood  of  buUs :  much  more  therefore  did  they, 
by  faith,  behold  in  the  paschal  lamb  the  Messiah,  and  his  sacrifice.  Lastly, 
John  calls  Christ  "  the  Lamb  of  God ;"  and  "  the  Lamb  slain  from  the 
foundation  of  the  world  ;"  (John  3  :  29.  Rev.  13 :  8  ;)  because  he  was 
adumbrated  by  that  lamb  which  was  slain  at  the  Passover. 

3.  That  it  might  be  a  memorial  of  the  first  Passover,  and  deliverance 
of  the  children  of  Israel  from  Egypt.  God  desired  that  the  remembrance 
of  such  a  great  benefit  should  be  preserved  among  his  people,  lest  their 
posterity  might  become  ungrateful.  "  Seven  days  shalt  thou  eat  unleav- 
ened bread  therewith,  even  the  bread  of  affliction ;  (for  thou  camest  forth 
out  of  the  land  of  Egypt  in  haste)  that  thou  mayest  remember  the  day 
when  thou  camest  forth  out  of  the  land  of  Egypt  all  the  days  of  thy  fife." 
(Deut.  16 :  3.) 


THE  PASSOVER. 


439 


4.  That  it  might  be  a  bond  which  -would  unite  public  assemblies,  and 
perpetuate  the  ecclesiastical  ministry.  "  And  in  the  first  day  there  shall 
be  an  holy  convocation,"  &c. 

5.  That  it  might  be  a  sacrament  which  would  distinguish  the  people  of 
God  from  all  other  nations.  "  There  shall  no  stranger  eat  thereof."  "And 
when  a  stranger  shall  sojourn  with  you,  and  will  keep  the  passover  of  the 
Lord,  let  all  his  males  be  circumcised,  and  then  let  him  come  near,  and 
keep  it,  and  he  shall  be  as  one  that  is  born  in  the  land ;  for  no  uncircum- 
cised  person  shall  eat  thereof."     (Ex.  12  :  43,  48.) 

III.    What  are  the  points  of  resemblance  between  the  Paschal 

Lamb  and  Christ? 

A  consideration  of  the  resemblances  between  the  rites  which  God  com- 
manded to  be  observed  in  regard  to  the  Paschal  Lamb,  and  Christ,  contri- 
butes very  much  to  the  confirmation,  and  illustration  of  the  chief  end  of 
the  Passover. 

A  comparison  between  the  Type  and  the  Thing  signified. 


The  Type  was, 

1.  A  lamb  from  the  flock 

2.  Without  blemish,  set  apart 

3.  To  be  slain  and  roasted. 

4.  No  bone  was  broken. 

5.  Was  slain  in  the  evening. 

6.  The  posts  were  to  be  sprinkled 

with  blood, 

7.  That  the  destroyer  might  pass 

over  the  houses  of  the  Israel- 
ites. 

8.  It  was  to  be  eaten,  and  that  in 

every  family. 

9.  It  was  all  to  be  eaten. 

10.  Without  leavened  bread. 

11.  With  bitter  herbs. 

12.  With  haste,  and  in  the  attire  of 

travellers. 

13.  By  the  circumcised  alone. 


The  Tihng  signified  is, 

1.  Christ  a  true  man.     Is.  53  :  2, 

3,  and  John  1 :  14. 

2.  Without  sin.     Is.  53  :  5,  7,  8. 

Heb.  7 :  26. 

3.  Who  sufiered  and  died.    1  Cor. 

5:  7. 

4.  He    died   without   having    his 

bones  broken.    John  19  :  36. 

5.  In  the  end  of  the  world.    Heb. 

1:2;  9:  26. 

6.  His  satisfaction  is  imputed  unto 

us.     Is.  53  ;  5.    Rom.  3  :  24. 

7.  That  w^e  might  be  delivered  from 

eternal  death.    Heb.  2  :  14. 

8.  There  must  be  an  application  of 

Christ  to  every  one  by  faith. 
Rom.  1 :  17.     John  6  :  47. 

9.  According  to  all  the  articles  of 

our  faith.     Tim.  3  :  16. 

10.  Without  hypocrisy.  1  Cor.  5 :  8. 

11.  With  the  endurance  of  the  cross. 

Matt.  10:  38. 

12.  With  a  desire  to  progi-ess  in  the 

Christian  life,  and  with  the 
expectation  of  eternal  life. 
Luke  8:  15.    Heb.  13:  9, 15. 

13.  None   but   the  regenerate  eat 

him,  and  to  these  alone  is  he 
profitable,  and  they  alone  re- 
ceive not  the  sacrament  to  their 
condemnation.  John  6  :  56. 
Heb.  13  :  10.   1  Cor.  11 :  26. 


440  the  keys  of  the  kingdom  of  heaven. 

Has  the. Passover  been  abolished? 

That  the  ancient  Passover,  with  all  the  other  types  which  prefigured  the 
Messiah  which  was  to  come,  was  abolished  at  the  coming  of  Christ, 
is  evident,  1.  From  the  whole  argument  of  the  Apostle  in  the  Epistle  to  the 
Hebrews  respecting  the  abolishing  of  the  legal  shadows  in  the  New  Tes- 
tament. "  The  priesthood  being  changed,  there  is  made  of  necessity  a 
change  also  of  the  law.'*  *'  In  that  he  saith,  A  new  covenant,  he  hath 
made  the  first  old."  (Heb.  7  :  12  ;  8  :  13.)  2.  From  the  fulfiUment  of 
these  legal  shadows.  "  These  things  were  done  that  the  Scriptures  might 
be  fulfilled.  A  bone  of  him  shall  not  be  broken."  "  Christ  our  Passover 
is  sacrificed  for  us."  (John  19  :  36.  1  Cor.  5  :  7.)  3.  From  the  substi- 
tution of  the  New  Testament ;  for  Christ,  when  he  was  about  to  sufier,  and 
die  and  sacrifice  himself  as  the  true  Passover,  closed  the  ordinance  relating 
to  the  paschal  lamb  with  a  solemn  feast,  and  instituted  and  commanded  his 
supper  to  be  observed  by  the  church  in  the  place  of  the  old  passover. 
"  With  desire,  I  have  desired  to  eat  with  you  this  passover,  before  I  suffer." 
"  This  do  in  remembrance  of  me."  (Luke  22 :  15,  19.)  Christ  here 
commands  the  supper,  not  the  ancient  passover,  to  be  celebrated  in  remem- 
brance of  him.  As  baptism  has,  therefore,  succeeded  circumcision,  so  the 
Lord's  supper  has  succeeded  the  passover  in  the  New  Testament. 


THHITY-FIRST  LORD'S  DAY. 

Question  83.     "What  are  the  keys  of  the  kingdom  of  heaven  ? 

Answer.  The  preaching  of  the  holy  gospel,  and  Christian  discipline,  or  the  ex- 
communication out  of  the  Christain  Church  :  by  these  two,  the  kingdom  of  heaven 
is  opened  to  behevers,  and  shut  against  unbelievers. 

EXPO  SITION. 

Having  now  shown  who  are  to  be  admitted  to  the  Lord's  supper  by  the 
church,  the  doctrine  respecting  the  power  of  the  keys  of  the  kingdom  of 
heaven,  comes  naturally  next  in  order,  which,  in  addition  to  other  things, 
teaches  in  an  especial  manner,  how  those  who  are  not  to  be  admitted  to  the 
Lord's  table  ought  to  be  kept  back  and  excluded  from  the  sacraments,  lest 
they  profane  them  by  coming.  The  things  which  claim  special  attention  in 
regard  to  this  subject  are, 

I.      What  is  the  power  of  the  keys  given  to  the  church,  and  what  are 

the  parts  thereof? 
n.     Is  there  any  necessity  for  ecclesiastical  discipline,  and  excommu- 
nication f 
III.      To  ivhoni  is  this  power  committed;  against  whom  and  in  what 

order  is  it  to  be  exercised  f 
lY.      To  tvhat  ends  ought  it  to  he  directed,  and  ivhat  are  the  abuses  to 
be  avoided? 
Y.     In  u'hat  does  the  poiver  of  the  keys  differ  from  civil  ptotver  ? 


THE   KEYS   OF   THE   KINGDOM    OF   HEAVEN.  441 

I.    What  is  the  power  of  the  Keys  given  to  the  Church,  and 

WHAT  ARE  THE  PARTS  THEREOF? 

The  power  of  the  keys  which  Christ  deUvcred  to  the  church,  is  the 
preacliiiig  of  the  gospel  and  Christian  discipline,  by  which  the  kingdom  of 
heaven  is  opened  to  bchevers,  and  shut  against  unbelievers.  Or  it  is  the 
office  of  the  church,  accQi-ding  to  the  command  of  Christ,  to  make  known 
the  will  of  God  by  the  preaching  of  the  gospel,  and  ecclesiastical  discipline  ; 
and  to  declare  and  publicly  testify  the  grace  of  God,  and  the  remission  of 
sins  to  such  as  are  truly  penitent ;  that  is,  to  those  who  live  in  true  faith 
and  repentance ;  and,  on  the  contrary,  to  denounce  upon  the  wicked  the 
wrath  of  God  and  exclusion  from  the  kingdom  of  Christ,  and  to  exclude 
them  from  the  church  as  long  as  they  shall  shew  themselves  estranged  from 
Christ  in  doctrine  and  life ;  and  to  receive  them  into  the  church  again 
when  they  promise,  and  show  real  amendment.  It  is  called  the  2J0tver  of 
the  keys  from  a  metaphor,  or  form  of  speech  borrowed  from  stewards,  to 
whom  are  dehvered  the  keys  of  the  house  in  which  they  are  stewards.  The 
keys  signify  the  office  of  the  steward  by  a  metonymy,  or  change  of  terms 
between  the  sign  and  thing  signified,  as  we  use  the  term  sceptre  for  king- 
dom. The  church  is  the  house  of  the  living  God.  The  ministers  of  the 
church  are  the  stewards  of  God.  For  what  a  faithful  steward  is  in  his 
master's  house,  managing  all  things  at  his  master's  command,  the  same  is 
a  faithful  minister  in  the  church.  The  declaration  of  the  will  of  God, 
therefore,  in  the  church,  is  accompHshed  by  the  ministers,  as  by  stewards, 
in  the  name  of  God.  Christ  himself  is  the  author  of  the  ministry.  He  gave 
this  power  to  the  church,  and  designated  it  by  the  term  keys,  saying  to  Peter, 
"I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven ;"  (Matt.  16: 
19,)  that  is,  the  office  or  power  to  open  and  shut  the  kingdom  of  God.  At 
another  time  he  said  to  all  the  disciples ;  "  Whatsoever  ye  shall  bind  on 
earth  shall  be  bound  in  heaven ;  and  whatsoever  ye  shall  loose  on  earth 
shall  be  loosed  in  heaven."  (Matt.  18  :  18.)  The  keys  of  the  kingdom  of 
heaven  are,  therefore,  the  power  to  open  and  shut,  to  bind  and  loose ;  and 
are  so  called  from  the  efficacy  of  this  power.  For  the  church  opens  and 
shuts,  binds  and  looses  by  the  word  of  God  and  in  the  name  of  Christ,  in 
whose  stead  ministers  act ;  and  the  Holy  Ghost  Avorks  effi3ctually  by  his 
word,  according  to  the  promise  of  Christ :  "  Whose  soever  sins  ye  remit, 
they  are  remitted  unto  them ;  and  whose  soever  sins  ye  retain,  they  are 
retained."     (John  20  :  23.) 

The  keys  of  the  kingdom  of  heaven  consist  of  two  parts :  the  preaching 
of  the  Gospel,  or  the  ministry  of  the  Word,  and  Christian  discipline,  to 
which  excommunication  belongs ;  by  these  two  the  church  opens  and  shuts, 
binds  and  looses.  It  shuts  and  binds,  by  the  preaching  of  the  Gospel,  when 
it  declares  and  testifies  to  unbehevers  and  hypocrites,  that  they  stand  ex- 
posed to  the  wrath, of  God  and  eternal  condemnation,  so  long  as  they  are 
unconverted ;  and  it  opens  and  looses  when  it  declares  and  testifies  to  the 
faithful  and  penitent  the  remission  of  sins  and  the  grace  of  God,  for  the 
sake  of  Christ's  merits.  It  shuts  and  binds  by  Christian  discipline,  when 
it  excommunicates  wicked  and  obstinate  ofienders,  or  forbids  them  the 
use  of  the  sacraments,  by  which  they  are  excluded  from  the  Christian 
church,  and  by  God  himself  from  the  kingdom  of  Christ ;  and  it  opens  and 
looses,  when  it  again  receives  the  same  persons,  if  they  repent,  as  members 
of  Christ  and  his  church. 


442  THE   KEYS    OF   THE   KINGDOM    OF   HEAVEX. 

Tliis  distinction,  however,  must  be  observed,  as  it  respects  the  order  of 
those  two  parts :  The  keys,  by  the  preaching  of  the  Gospel,  first  loose  and 
then  bind;  but,  in  Christian  discipline,  they  first  bind  and  then  loose. 
Again ;  the  keys  loose  and  bind  the  same  or  difierent  persons,  by  the 
preaching  of  the  Gospel ;  but  they  bind  and  loose  the  same  persons  only, 
by  Christian  discipline.  Excommunication  is  the  rejection,  or  the  exclud- 
ing of  a  gross  offender — one  that  is  openly  wicked  and  obstinate,  from  the 
society  of  the  faithful,  by  the  judgment  of  the  elders,  with  the  consent  of 
the  whole  church,  done  in  the  name  and  by  the  authority  of  Christ,  and  of 
the  Holy  Ghost,  in  order  that  the  offender,  being  thus  put  to  shame,  may 
repent,  and  that  such  things  as  bring  a  reproach  upon  the  cause  of  Christ, 
may  be  carefully  guarded  against.  This  is  not  merely  an  exclusion  from  the 
sacraments,  but  from  the  whole  communion  of  the  faithful,  with  which  the 
obstinate  and  disobedient  have  no  connection.  It  is  two-fold :  internal^ 
which  belongs  to  God  alone  ;  and  external^  which  belongs  to  the  church. 
The  former  is  declared  on  earth  by  that  which  is  external ;  whilst  the  latter 
is  ratified  in  heaven  by  that  which  is  internal,  according  to  the  promise  of 
Christ ;  "  Whatsoever  ye  shall  bind  in  earth,  shall  be  bound  in  heaven." 
(Matt.  18:  18.) 

II.      Is   THERE   ANY  NECESSITY  FOR    ECCLESIASTICAL    DISCIPLINE    AND 

EXCOMMUNICATION  ? 

There  can  be  no  doubt  but  that  all  the  prophets,  as  well  as  Christ 
and  his  apostles,  have  preached  respecting  the  ministry  of  the  word. 
And  as  ecclesistical  discipline  has  a  necessary  connection  with  the  minis- 
try of  God's  word,  there  can  be  no  doubt  respecting  this,  since  God  him- 
self, and  Christ,  and  the  apostle  Paul,  have  confirmed  and  established 
it  both  by  precept  and  examples.  And  surely  if  no  country  or  city 
can  exist  w^ithout  discipline,  laws  and  punishments,  then  certainly  the 
church,  wliich  is  the  house  of  the  living  God  also  needs  some  form  of 
government  and  disciphne,  although  it  difiers  widely  from  civil  power  or 
jurisdiction. 

The  discipline  of  the  church  is,  therefore,  necessary, 

1.  On  account  of  the  general  command  of  God  with  respect  to  guard- 
ing against  the  profanation  of  the  sacraments,  both  in  the  Old  and  the  New 
Testament.  In  the  Old  Testament,  God  would  not  allow  wicked  and  obsti- 
nate ofienders  to  be  included  among  the  number  of  his  people,  but  required 
them  to  be  excluded  from  their  fellowship.  Much  less  would  he  permit  them 
to  come  to  the  sacraments  of  his  church.  "  The  soul  that  doeth  aught  pre- 
sumptuously, (whether  he  be  born  in  the  land,  or  a  stranger,)  the  same  re- 
proacheth  the  Lord  ;  and  that  soul  shall  be  cut  ofi"  from  among  his  people. 
Because  he  hath  despised  the  word  of  the  Lord,  and  hath  broken  his  com- 
mandment, that  soul  shall  be  utterly  cut  off."  (Num.  15  :  30,  31.)  God 
did  indeed  desire  all  to  come  to  the  passover,  that  is,  all  the  members  of 
his  church  ;  but  he  did  not  regard  the  rebellious  and  obstinate  as  in- 
cluded in  the  number  of  those  who  were  in  covenano  with  him.  Hence  he 
commanded  them  to  be  excluded  from  Ms  people.  ^'  The  man  that  will  do 
presumptuously,  and  will  not  hearken  unto  the  priest  that  standeth  to  minis- 
ter there  before  the  Lord  thy  God,  even  that  man  shall  die ;  and  thou  shalt 
put  away  the  evil  from  Israel."  (Deut.  17 :  12.)  From  these  two  passages 


THE    KEYS   OF  THE  KINGDOM   OF  HEARTEN.  443 

just  quoted,  it  appears  that  God  commanded  such  as  v«'crc  rebellious 
and  wicked  to  be  cut  off  from  the  Jewish  commonwealth,  and  would  not 
allow  them  to  be  received  amongst  the  number  of  his  people.  Much  less, 
therefore,  would  he  allow  them  to  be  regarded  as  mcm])ers  of  his  visible 
church,  and  be  admitted  to  her  sacraments.  It  is  true,  indeed,  that  the  judi- 
cial law  has  been  abolished,  as  well  as  the  ceremonies  which  belonged  to  the 
Jewish  dispensation  ;  but  that  great  distinction  which  Avas  observed  between 
the  members  of  the  Jewish  church  and  others,  has  not  been  set  aside.  There 
is  in  the  prophecy  of  Isaiah,  a  whole  sermon  directed  against  the  wicked  who 
offer  sacrifices  unto  God  ;  nor  did  God  desire  that  such  persons  should  offer 
sacrifices  unto  him.  Hence  he  does  not  desire  that  they  should  be  admitted 
to  the  sacraments  of  his  house.  His  language  is,  '^  Bring  no  more  vain  ob- 
lations," &c.  (Is.  1  :  13.)  But  it  is  said,  by  way  of  objection,  God  de- 
sired, yea,  also  commanded  all  to  celebrate  the  Passover.  We  reply  that  he 
did  indeed  command  all  those  who  w^ere  regarded  as  members  of  his  people 
to  observe  the  passover ;  but  not  such  as  were  rebellious,  for  he  expressly 
commanded  them  to  be  excluded  from  the  number  of  those  who  stood  in 
covenant  relations  with  him.  Isaiah  detests  the  hypocritical  offerings  of 
those  who  are  presumptuous  enough  to  sacrifice  unto  God,  whilst  living  in 
the  habitual  and  Avilful  indulgence  of  sin :  "  He  that  killeth  an  ox,  is  as  if 
he  slew  a  man ;  he  that  sacrificeth  a  lamb,  as  if  he  cut  off  a  dog's  neck  ; 
he  that  offereth  an  oblation,  as  if  he  offered  swine's  blood  ;  he  that  burneth 
incense,  as  if  he  blessed  an  idol,"  &c.  (Is.  6Q  :  3.)  Jeremiah  severely 
reproves  those  who  had  the  boldness  to  come  into  the  temple  whilst  they 
were  still  defiled  with  their  sins.  (Jer.  6  :  7,  10,  20.)  Ezekiel  declares 
that  God  will  not  be  enquired  of  by  those  who  go  after  strange  gods,  and 
then  present  themselves  in  his  temple.  (Ez.  20  :  31.)  And,  in  the  20th 
verse  of  the  same  chapter,  he  says  that  those  profane  his  sabbaths,  and 
pollute  his  sanctuary,  w^ho  come  into  his  house  defiled  with  their  idols.  The 
prophet  Amos  rejects  the  sacrifices  and  worship  of  wicked  transgressors, 
saying,  "  I  hate,  I  despise  your  feast-days,  and  I  wiU  not  smell  in  your 
solemn  assemblies."  (Amos  5  :  21.)  The  prophet  Haggai  forbids  (2  : 
13,  14)  the  unclean  in  soul  to  touch  that  which  is  holy,  where  he  speaks 
of  moral  and  ceremonial  uncleanness.  And,  in  Prov.  15  :  8,  it  is  declared 
that  "  the  sacrifice  of  the  wicked  is  an  abomination  to  the  Lord." 

In  the  New  Testament,  John  admitted  none  to  his  baptism  but  such  as 
confessed  their  sins  and  repented.  "  Bring  forth  fruits  meet  for  repent- 
ance." "Leave  there  thy  gift  before  the  altar  and  go  thy  way;  first  be 
reconcded  to  thy  brother,  and  then  come  and  offer  thy  gift.  (Matt.  3:8; 
6  :  24.)  He,  therefore,  who  does  not  first  reconcile  himself  to  his  brother, 
should  be  forbidden  the  use  of  the  sacraments.  Christ  commands  that  all 
submit  themselves  first  to  God,  according  to  all  his  commandments,  before 
they  approach  any  of  the  sacraments ;  for,  by  the  term  altar,  as  here  used, 
may  be  understood  any  of  the  sacraments.  "  Repent  and  be  baptized 
every  one  of  you."  "  If  thou  belie  vest  with  all  thme  heart,  thou  may  est 
be  baptized."  (Acts  2 :  37  ;  8  :  37.)  Therefore,  if  thou  dost  not  be- 
lieve, it  is  not  lawful.  "  The  things  which  the  Gentiles  sacrifice,  they  sa- 
crifice to  de\dls,  and  not  to  God."  "  Ye  cannot  drink  the  cup  of  the  Lord 
and  the  cup  of  derils."  "  Whosoever  shall  eat  unworthily,  shall  be  guilty 
of  the  body  and  blood  of  Christ."  (1  Cor.  10  :  20, 21 ;  11 :  27.)  The 
wicked,  eating  without  faith  and  repentance,  partake  unworthily.   Therefore 


444  THE   KEYS   OF   THE   KINGDOM   OF  HEAVEN. 

they  arc  guilty  of  the  hoclj  of  Christ.  We  ought  not  to  take  part  in 
the  sins  of  others  :  neither  ought  we  to  connive  at  or  feign  ignorance  in 
regard  to  the  destruction  of  any  one.  Hence  we  should  not  admit  the 
wicked  to  the  sacraments,  lest  they  eat  judgment  to  themselves. 

2.  On  account  of  the  special  command  of  Christ  and  his  Apostles,  "  If 
thy  brother  shall  trespass  against  thee,  go  and  tell  him  his  fault  between 
thee  and  him  alone  ;  if  he  shall  hear  thee  thou  hast  gained  thy  brother. 
But  if  he  will  not  hear  thee,  then  take  with  thee  one  or  two  more,  that  in 
the  mouth  of  two  or  three  witnesses  every  word  may  be  estabhshed.  And 
if  he  shall  neglect  to  hear  them,  tell  it  unto  the  church ;  but  if  he  neglect 
to  hear  the  church,  let  him  be  unto  thee  as  an  heathen  man,  and  a  publi- 
can. Verily  I  say  unto  you,  whatsoever  ye  shall  bind  on  earth  shall  be 
bound  in  heaven,  and  whatsoever  ye  shall  loose  on  earth  shall  be  loosed  in 
heaven."  (Matt.  18  :  15 — 19.)  The  Lord  now  will  not  permit  his  sacra- 
ments, which  he  instituted  for  the  faithful  alone,  to  be  administered  to  pub- 
licans, and  heathen.  And  lest  any  one  should  understand  this  command 
as  spoken  of  private  judgment  it  is  expressly  added.  Whatsoever  ye  shall 
hind  on  earthy  ^c,  which  declaration  cannot  be  understood  in  any  other 
sense,  than  as  referring  to  the  public  power  of  the  keys.  "I  verily,  as  ab- 
sent in  body,  but  present  in  spirit,  have  judged  already,  as  though  I  were 
present,  concerning  him  that  hath  so  done  this  deed,  in  the  name  of  our 
Lord  Jesus  Christ,  when  ye  are  gathered  together,  and  my  spirit,  with  the 
power  of  our  Lord  Jesus  Christ,  to  deliver  such  an  one  unto  Satan  for  the 
destruction  of  the  flesh,  that  the  spirit  may  be  saved  in  the  day  of  the  Lord 
Jesus."  And  ''  with  such  an  one  eat  not.  Therefore,  put  away  from 
yourselves  that  wicked  person."  "  And  what  concord  hath  Christ  with 
Belial  ?  or  what  part  hath  he  that  believeth  with  an  infidel  ?"  "  Now  we 
command  you,  brethren,  in  the  name  of  our  Lord  Jesus  Christ,  that  ye 
withdraw  yourselves  from  every  brother  that  walketh  disorderly,  and  not 
after  the  tradition  which  he  received  of  us.  And  if  any  man  obey  not  our 
word  by  this  epistle,  note  that  man,  and  have  no  company  with  him,  that 
he  may  be  ashamed."  "  If  there  come  any  unto  you,  and  bring  not  this 
doctrine,  receive  him  not  into  your  house,  neither  bid  him  God  speed ;  for 
he  that  biddeth  him  God  speed  is  partaker  of  his  evil  deeds."  (1  Cor.  5 : 
8,  4,  5,  11,  13.  2  Cor.  6 :  15.  2  Thes.  3 :  6,  14.  2  John  10 :  11.) 

8.  The  power  of  the  keys  is  necessary  on  account  of  the  glory  of  God. 
For  reproach  is  cast  upon  the  name  and  cause  of  God,  if  all,  including 
blasphemers  and  such  as  are  notoriously  wicked,  are  regarded  as  the  chil- 
dren of  God  without  any  distinction,  so  as  to  confound  the  Idngdom  of  God 
with  that  of  Satan. 

4.  It  is  necessary  in  order  that  the  sacraments  may  not  be  profaned,  and 
that  that  may  not  be  given  to  the  wicked  in  the  supper  which  is  denied  them 
in  the  word. 

5.  That  the  purity  of  doctrine  and  worship  may  be  preserved. 

6.  For  the  safety  of  the  church,  which  God  will  punish  if  it  knowingly 
and  willingly  profane  the  sacraments,  or  permit  them  to  be  profaned. 

7.  For  the  salvation  of  sinners,  in  order  that  they,  being  frequently  ad- 
monished, and  put  to  shame,  may  be  brought  to  repentance. 

8.  That  scandals  may  be  prevented  in  the  church,  and  that  those  who 
are  weak  may  not  be  corrupted  by  the  bad  examples  of  others.  "  Know  ye 
not  that  a  little  leaven,  leaveneth  the  whole  lump."  (1  Cor.  5  :  6.) 


TUE   KEYS    OF   THE   KIXCIDOM   OF   HEAVEX.  445 

9.  That  scandals  may  be  prevented  on  the  part  of  those  who  arc  out  of 
the  church,  and  that  those  who  are  not  as  yet  members  of  the  clmrch,  may 
not  come  into  connection  with  it,  until  they  repent  of  their  sins. 

10.  That  the  name  of  God  be  not  blasphemed  and  evil  spoken  of  by  oth- 
ers, and  his  covenant  dishonored. 

11.  That  punishment  may  be  averted  from  the  wicked  ;  for  if  the  un- 
godly are  permitted  to  come  to  the  sacraments  of  the  church,  they  bring 
upon  themselves  the  judgments  of  God.  That  this  may  not,  therefore, 
come  to  pass,  the  church  is  bound  to  take  such  measures  as  will  prevent 
them  from  coming  to  the  holy  sacraments. 

12.  Those  who  deny  the  true  faith,  and  doctrine  of  Christ  are  to  be  ex- 
cluded from  the  church,  and  from  the  use  of  the  sacraments.  The  faithful 
are  not  to  be  confounded  with  those  who  are  aliens  from  the  church  ;  as  are 
those  who  are  openly  wicked,  who  are  blasphemers,  and  who  have  fallen 
into  such  errors  as  Arianism,  Mahometanism,  &c.  But  all  those  who  re- 
fuse to  repent,  deny  the  true  faith,  and  doctrine  of  Christ :  ''  They  pro- 
fess that  they  know  God,  but  in  works  they  deny  him."  (1  Tit.  1  :  16.) 
And  he  that  denies  the  true  faith  is  worse  than  an  infidel.  Therefore, 
those  who  persevere  in  their  wickedness  and  refuse  to  repent,  are  to  be  ex- 
cluded from  the  church,  and  from  the  use  of  the  sacraments. 

13.  The  declaration  of  Christ,  Matt.  7:6."  Give  not  that  which  is  holy 
unto  the  dogs,  neither  cast  ye  your  pearls  before  swine,"  is  also  here  in 
point.  But  those  who  persevere  in  their  wickedness,  casting  reproach  upon 
the  church,  and  even  upon  God  himself,  are  indeed  dogs  and  swine ;  and 
are,  therefore,  not  to  be  admitted  to  the  sacraments.  For  if  Christ  declares 
this  of  his  preached  word,  which  was  instituted  for  the  converted,  and  un- 
converted, or  such  as  would  yet  be  converted,  much  more  is  it  true  of  his 
visible  word,  the  sacraments,  which  were  instituted  for  none,  but  those  who 
are  converted. 

14.  Avowed  infidels,  blasphemers,  and  such  as  are  notoriously  wicked, 
are  not  to  be  baptized  ;  for  none  but  such  as  believe  with  all  their  heart 
ought  to  be  baptized.  Hence  Philip  said  to  the  Eunuch :  "  If  thou  be- 
lievest  with  all  thine  heart,  thou  mayest  be  baptized."  (Acts  8  :  37.)  Nor 
did  John  baptize  any  but  such  as  confessed  their  sins.  Hence,  if  unbe- 
lievers and  blasphemers  ought  not  to  be  baptized,  it  follows  that  they  must 
also  be  excluded  from  the  church,  and  not  be  admitted  to  the  Lord's  sup- 
per ;  for  those  who  ought  not  to  be  baptized,  ought  not  to  be  admitted  to 
the  supper,  because  that  which  excludes  them  from  the  one  sacrament,  ex- 
cludes them  also  from  the  other. 

15.  Those  who  are  not  yet  baptized  are  not  to  be  admitted  to  the  supper. 
But  those  who  fall  from,  or  live  in  wilful  neglect  of  their  baptism,  to  them 
baptism  is  no  baptism  according  to  the  declaration  of  the  apostle  Paul :  "If 
thou  be  a  breaker  of  the  law,  thy  circumcision  is  made  uncircumcision," 
that  is,  if  thou  persevere  in  thy  transgression  without  repentance.  (Rom. 
2 :  25.)  Therefore,  those  who  fall  from  their  baptism  are  not  to  be  ad- 
mitted to  the  Lord's  supper.  To  this  some  one  may  object  and  say :  There- 
fore, those  who  fall  from  their  baptism,  are  also  to  be  rebaptized  after  their 
reception  into  the  church.  But  we  would  reply,  that  reception  into  the 
church  by  baptism  is  valid  in  the  case  of  all  those  who  repent,  and  that 
without  any  repetition  of  the  sign.  And  in  as  much  as  baptism  is  the 
sacrament  of  our  reception  into  the  church,  those  who  fall  fi'om  it  are  not 


446  THE  KEYS   OF  THE  KINGDOM   OF  HEAVEN. 

in  the  church,  and  hence  as  long  as  they  remain  such  they  arc  not  to  be 
admitted  to  the  church,  nor  to  the  Lord's  supper. 

16.  The  sign  of  grace  ought  not  to  be  granted  unto  those  to  whom  the 
promise  of  grace  does  not  belong  ;  otherwise  the  church  would  act  wicked- 
ly in  admitting  those  whom  God  excludes,  and  would  contradict  itself.  For 
it  would  absolve  by  the  visible  word  those  whom  it  would  condemn  by  the 
preached  word.  But  the  promise  of  grace  does  not  extend  to  blasphemers, 
and  such  as  are  openly  wicked.  Therefore,  the  sign  of  grace  ought  not  to 
be  granted  unto  them. 

17.  Lastly,  the  institution  of  the  sacraments,  or  the  condition  to  be  ob- 
served on  our  part  in  coming  to  the  sacraments,  demands  repentance  and 
faith.  Therefore,  unbelievers  and  such  as  do  not  repent  are  not  to  be  ad- 
mitted to  the  sacraments.  The  force  of  this  argument  will  be  seen  by  stating 
it  thus :  Those  are  to  be  admitted  to  the  sacraments  who  have  repentance  and 
faith.  Therefore  those  who  have  not  these  qualifications  are  not  to  be  admitted. 

in.    By  whom,  against  whom,  and  in  what  order  is  the  power  op 

THE   keys   to   be  EXERCISED? 

The  declaration  of  the  word  of  God  is  committed  to  those  to  whom  the 
power  of  the  keys  is  committed.  The  denunciation  of  the  wrath  of  God, 
and  the  declaration  of  his  grace  which  is  accomplished  by  the  preaching  of 
the  gospel  is  committed  to  the  ministers  of  Christ.  The  preaching  of  the 
gospel  is  committed  to  them  alone.  But  the  denunciation  of  the  wrath  of 
God,  included  in  christian  discipline,  belongs  to  the  whole  church ;  for  the 
whole  church  exercises  discipline,  and  spiritual  jurisdiction.  Yet  the  de- 
nunciation which  is  included  in  the  ministry  of  the  word,  is  after  a  different 
manner  from  what  it  is  in  christian  discipline.  In  the  ministry  of  the  word 
the  wrath  of  God  is,  by  all  and  every  minister,  and  by  them  alone,  de- 
nounced, the  word  of  God  going  before,  against  all  the  impenitent  and  un- 
believing, viz :  that  they  are  excluded  from  the  kingdom  of  Christ  so  long 
as  they  do  not  repent,  and  live  according  to  the  teachings  of  the  gospel. 
And  if  they  repent,  the  grace  of  God  and  the  remission  of  sins  is  declared 
and  testified  to  them  from  the  word  of  God  by  the  same  ministers. 

Obj.  Therefore  ministers  have  power  to  condemn.  Ans.  They  have 
nnnisterial  power ;  by  which  we  mean,  the  office  to  declare  and  testify  to 
men^according  to  the  command  of  God,  that  God  remits  or  does  not  remit 
their  sins.  This  is  done  in  two  ways.  First^  and  in  general,  when  they 
declare  that  all  those  who  believe  are  saved,  and  that  all  those  who  do  not 
beheve  are  condemned.  Secondly,  when  in  the  exercise  of  this  office  they 
declare  and  testify  privately  to  particular  persons,  and  to  every  one  in  par- 
ticular, that  their  sins  are  forgiven  them  of  God  for  the  sake  of  Christ's 
merits,  whenever  they  receive  the  promise  of  the  gospel  by  a  true  faith, 
and  that  the  wrath  of  God  is  denounced  against  every  one  so  long  as  he 
does  not  repent.  So  Peter  declared  to  Simon  Magus :  "  Thou  hast  neither 
part,  nor  lot  in  this  matter."  (Acts  8 :  21.)  The  same  thing  must  bo 
declared  to  every  one  in  particular,  as  often  as  there  is  a  necessity  for  it ; 
not  indeed  according  to  our  own  pleasure  or  will,  but  according  to  the  com- 
mand of  God.  This  is  the  power  of  the  keys  granted  to  the  pastors  of 
the  church,  and  connected  with  the  ministry  of  the  word.  The  execution 
of  this  sentence,  however,  belongs  to  God  alone.    As  it  respects  ecclesi 


THE   KEYS   OF   THE   KINGDOM   OP  HEAVEN.  447 

astlcal  jurisdiction,  or  Christian  discipline,  the  case  is  somewhat  diflfercnt ; 
for  the  decLaration  of  the  favor  and  wrath  of  God  is  not  made  by  any  one 
privately,  but  by  the  whole  church,  or  at  least  in  the  name  of  the  whole 
church,  by  those  who  have  been  chosen  for  this  purpose  by  the  common 
consent  of  all.  Tliis  declaration  is  made  for  certain  causes,  and  with  ref- 
erence to  particular  persons,  and  includes  an  exclusion  from  the  use  of  the 
sacraments,  when  necessity  requires  it. 

But  who  are  to  be  excluded  from  the  Christian  church,  and  from  the 
use  of  the  sacraments  ?  An  answer  to  this  question  may  be  anticipated 
from  what  we  have  already  said  upon  this  subject ;  which  is,  that  those 
who  either  obstinately  deny  some  article  of  faith,  or  show  themselves  un- 
willing to  repent  and  to  submit  themselves  to  the  will  of  God  according  to 
all  his  commandments,  and  who  do  not  hesitate  to  declare  their  intention 
to  persist  in  a  course  of  open  wickedness,  —  all  such  are  not  to  be  admit- 
ted to  the  church ;  and  if  they  have  been  admitted  into  the  church  by 
baptism,  they  must,  nevertheless,  not  be  permitted  to  approach  the  Lord's 
supper  until  they  renounce  their  errors  and  show  amendment  of  life. 

The  ordei'  wliich  is  to  be  observed  in  executing  the  power  of  the  keys, 
is  that  which  Christ  himself  has  prescribed  in  Matt.  18.  If  any  one  has 
committed  a  private  offence,  he  must  first  be  kindly  admonished  by  some 
one,  according  to  the  command  of  Christ :  "  If  thy  brother  shall  trespass 
against  thee,  go  and  tell  him  his  fault  between  thee  and  him  alone.  If  he 
shall  hear  thee,  thou  hast  gamed  thy  brother."  (Matt.  18  :  15.)  Then, 
if  he  does  not  repent  after  having  been  admonished  by  one,  he  must  be 
again  privately  admonished,  by  taking  with  thee  one  or  two  more.  Such 
admonitions,  however,  must  be  delivered  according  to  the  word  of  God, 
and  with  proper  evidence  of  good-will  towards  the  offender ;  and  must  also 
be  based  upon  causes  which  are  just,  grievous  and  necessary.  And  if  he 
will  not  repent  when  thus  admonished  by  one  or  two,  he  must  then  be  cor- 
rected by  the  whole  church,  concerning  which  Christ  has  also  given  com- 
mandment, saymg:  "If  he  shall  neglect  to  hear  them,  tell  it  unto  the 
chui'ch."  When  any  one  sins  by  committing  an  offence  publicly  against 
the  whole  chui'ch,  he  must  also  be  pubhcly  corrected  by  the  church  accord- 
ing to  the  nature  of  the  offence.  And  if  he  wiU  not  repent  when  thus 
admonished  and  reproved  by  the  church,  whether  it  be  he  that  committed 
a  private  offence,  or  he  that  committed  a  public  offence,  excommunication 
must  at  length  be  inflicted  by  the  church,  as  the  last  remedy  for  the  purpose 
of  correcting  obstinate  and  unrepenting  sinners,  according  to  the  command 
of  Christ :  "  If  he  neglect  to  hear  the  church,  let  him  be  unto  thee  as  an 
heathen  man  and  a  publican." 

This,  therefore,  is  the  course  which  should  always  be  pursued  for  the 
purpose  of  correcting  and  reclaiming  those  who  err,  and  become  refractory 
in  the  church :  obser\'ing  the  different  steps  wliich  Christ  has  prescribed 
in  the  passage  just  quoted.  The  steps  to  be  taken  are  foui'  in  number : 
1.  Private  brotherly  admonition.  2.  Admonition  by  many.  3.  Admoni- 
tion by  the  church.  4.  The  public  'sentence  of  the  church.  The  fii'st  and 
second  steps  are  to  be  observed  in  private  offences ;  the  third  in  notorious 
and  grievous  sins  or  offences ;  the  fourth  in  the  case  of  contumacy,  or  of 
obstinate  and  determined  wickedness,  in  which  only  the  church  proceeds 
to  the  act  of  excommunication,  regarding  the  offender  as  an  heathen  and 
publican — an  alien  from  the  church  and  kingdom  of  Christ,  until  he  repent 


448  THE   KEYS    OF   THE   KIXGDOM    OF   HEAVEX. 

of  his  wickedness.  Hence,  before  excommunication  can  be  inflicted  upon 
any  one,  there  must  necessarily  be  a  knowledge  of  some  error  or  sin,  which 
is  accompanied  with  obstinacy  and  determined  wickedness  on  the  part  of 
the  offender ;  so  that  if  any  one  becomes  a  Papist,  or  an  Arian,  or  a  David- 
ian,  or  any  other  apostate,  he  must  not  be  held  and  recognized  as  a  member 
of  the  church,  even  though  he  may  declare  himself  to  be  such,  and  may 
desire  to  remain  in  the  church,  unless  he  renounce  and  detest  his  error, 
and  live  according  to  the  gospel.  The  reason  is,  because  God  will  have 
his  church  separate  and  distinct  from  all  the  various  sects  and  adherents 
of  the  devil.  Those,  now,  who  reverse  or  disregard  their  baptismal  vows, 
are  members  of  the  devil.  Therefore  they  are  to  be  cut  off  from  the 
church,  even  though  they  may  declare  that  they  are  Christians ;  for  they 
deny  by  their  works  what  they  profess  with  their  mouths,  and  so  give  plain 
evidence  that  they  lie.  Faith  and  a  Christian  hfe  cannot  exist  separately. 
Those,  therefore,  who  separate  them,  mock  God  and  his  church.  An 
apostate  is  not  one  who  occasionally,  or  even  often  offends  in  doctrine  and 
life,  and  repents  again  of  his  sin ;  but  is  such  an  one  who,  being  convicted 
of  error  and  open  wickedness,  is  still  unwilling  to  abandon  his  sins,  and  to 
renounce  his  errors.  Yet  if  any  one  professes  repentance,  and  makes  an 
outward  declaration  to  this  effect,  giving  some  evidence  thereof  in  his  life, 
the  church,  even  though  he  be  inwardly  a  hypocrite,  is  bound  to  receive 
him,  until  his  true  character  becomes  apparent ;  for  the  church  is  not  to 
judge  of  things  secret  and  hidden. 

IV.     What  is  the  design  of  Christian  Discipline,  and  what 

ABUSES   are   to    BE   AVOIDED   IN   THE   EXERCISE    OF   IT  ? 

Christ  has  given  to  the  church  the  power  of  excommunication,  not  for 
the  destruction  of  the  sinner,  but  for  his  edification  and  salvation.  The 
design  of  ecclesiastical  disciphne  is,  therefore,  not  to  establish  the  sove- 
reignty and  tyranny  of  the  ministers  of  Christ.  "  The  kings  of  the  Gen- 
tiles exercise  lordship  over  them,  but  ye  shall  not  be  so."  (Luke  22 :  25.) 
Ministers  themselves  ought  most  of  all  to  be  subject  to  this  disciphne,  and 
are  especially  to  be  kept  within  the  proper  bounds  of  their  calling  by  this 
bridle ;  because  the  keys  do  not  belong  to  ministry  only,  but  to  the  whole 
church.  Much  less  is  it  the  design  of  Christian  discipline  to  torment, 
oppress,  or  drive  to  desperation  those  whose  lives  are  of  such  a  character 
as  to  require  the  exercise  of  the  keys  of  the  kingdom  of  heaven.  These 
are  the  foul  slanders  of  those  who  are  the  enemies  of  proper  discipline  in 
the  church.  The  true  ends  of  Christian  discipline  are  those  which  the 
Apostle  Paul  has  specified,  among  which  we  may  mention  the  folio v>ing : 

1.  That  the  obstinate  and  disobedient  may,  being  put  to  shame  and  ter- 
rified in  this  way,  be  led  to  proper  reflection  and  repentance.  "  To  dehver 
such  an  one  unto  Satan  for  the  destruction  of  the  flesh,  that  the  spirit  may 
be  saved  in  the  day  of  the  Lord  Jesus  Christ."     (1  Cor.  5  :  5.) 

2.  That  other  Christians  may  not  become  corrupted  by  the  conversation 
and  example  of  gross  offenders.  One  scabbed  or  diseased  sheep  may  infect 
the  whole  flock,  miless  it  be  cured  or  separated  from  the  flock ;  and  a  httlo 
leaven  leaveneth  the  whole  lump.  "  Your  glorying  is  not  good.  Know 
ye  not  that  a  little  leaven  leaveneth  the  whole  lump."     (1  Cor.  5  :  G.) 

3.  That  others  by  tliis  means  may  fear  to  offend.  "  Them  that  sin  re- 
buke before  all,  that  others  also  may  fear."     (1  Tim.  5  :  20.) 


THE  KEYS  OF  THE  KINGDOM  OF  HEAVEN".  449 

4.  That  the  church  may  not  he  disgraced  and  evil  spoken  of,  on  account 
of  pul)lic  scandals ;  and  that  the  profanation  of  the  sacraments  and  the 
wrath  of  God  may  be  prevented.  ''  Purge  out  the  old  leaven,  that  ye 
may  he  a  new  lump,  as  ye  are  unleavened.  For  even  Christ  our  passover  is 
sacrificed  for  us."     (1  Cor.  5:7.) 

These  are  the  ends  or  designs  of  discipline. 

The  abuses  to  be  avoided  in  excommunication  are  such  as  these : 

First,  the  different  forms  of  admonition,  of  which  we  have  already  spoken, 
must  not  be  neglected,  neither  must  the  order  be  inverted,  by  commencing 
with  the  last.  There  should  always  be  private  admonition  in  the  first  place, 
in  which  he  who  oflfcnds  should  be  kindly  admonished,  which  admonition 
should  include  a  clear  statement  of  the  error  or  offence  in  the  case  —  a 
reproof  delivered  according  to  the  word  of  God  and  an  exhortation  to 
repentance. 

Secondly,  it  should  be  attended  to  according  to  the  word  of  God,  with 
proper  evidence  of  brotherly  love,  and  of  a  desire  to  benefit  those  that 
err,  and  to  secure  their  salvation.  God  will  not  be  the  executioner  of  the 
sentence  of  another,  but  of  his  own.  The  offending  brother  must  not, 
therefore,  at  once  be  regarded  as  an  enemy,  but  must  be  admonished  as  a 
brother,  according  to  what  the  apostle  Paul  says :  "  Yet  count  him  not  as 
an  enemy,  but  admonish  him  as  a  brother."   (2  Thes.  3  :  15.) 

Thirdly,  it  should  be  based  upon  just,  weighty  and  necessary  causes, 
and  not  upon  such  as  are  unjust,  doubtful  and  of  small  importance.  We 
should  never  rashly  proceed  to  inflict  excommunication  upon  any  one  from 
a  slight  suspicion ;  but  only  when  driven  to  it  by  urgent  necessity,  just  as 
physicians  never  resort  to  the  use  of  the  knife  until  necessity  compels. 
Such  a  necessity  may  be  said  to  exist  when  errors  are  entertained  which 
subvert  the  very  foundation  of  our  faith,  and  when  flagrant  crimes  are  ob- 
stinately persisted  in,  so  as  to  endanger  the  safety  of  the  whole  church,  or 
at  least  certain  members  of  it. 

Fourthly,  the  cause  must  be  carefully  and  diligently  considered  by  all 
the  elders,  and  the  decision  must  be  approved  of  by  the  whole  church. 
It  must  not  be  undertaken  by  the  authority  of  any  one  person,  nor  even 
by  the  ministers  alone ;  for  Christ  did  not  deliver  this  power  to  a  few  per- 
sons, or  to  the  ministers  alone,  (although  the  execution  is  committed  by  the 
church  to  a  few  persons,  or  to  the  minister  alone,)  but  to  the  whole  church. 
"  If  he  shall  neglect  to  hear  thee,  tell  it  unto  the  church."  "  The 
kings  of  the  Gentiles  exercise  lordship  over  them ;  but  ye  shall  not  be  so." 
(Matt.  18  :  17.  Luke  22  :  25.)  The  consent  and  decision  of  the  church 
is,  therefore,  to  be  obtained,  1.  On  account  of  the  command  of  God.  2. 
That  no  one  may  be  injured.  3.  That  the  act  may  have  greater  authority 
and  power.  4.  That  the  ministry  of  the  church  may  not  be  changed  into 
an  ohgarchy,  or  into  the  tyranny  practiced  in  the  Papal  church.  5.  That 
the  condemnation  of  the  offender  may  appear  more  in  accordance  with 
justice. 

Lastly,  it  should  be  so  exercised  as  not  to  create  any  schism  in  the  church, 
or  be  the  occasion  of  any  scandal,  whilst  good  men  see  many  at  variance 
with  each  other,  the  church  rent,  and  evils  follow  each  other  in  quick 
succession. 

If  the  minister  see  or  fear  these  evils  he  must  not  proceed,  but  warn 
and  exhort  both  publicly  and  privately.  And  even  though  he  may  not  be 
29 


450  THE  KEYS   OF   THE  KINGDOM   OF  HEAVEN. 

able  to  accomplish  anything,  he  is  still  free  from  blame.  "  Blessed  are 
they  which  do  hunger  and  thirst  after  righteousness,  for  they  shall  be 
filled."  (Matt.  5  :  6.)  The  sua  and  punishment  will,  in  this  case,  rest 
upon  the  obstuiate. 

IV.    In  what  DOES  the  power  of  the  Keys  of  the  kingdom  of 
Heaven  differ  from  civil  power? 

The  points  of  difference  are  many,  and  such  as  are  apparent. 

1.  Ecclesiastical  discipline  is  exercised  by  the  church ;  civil  power  by  the 
judge  or  magistrate. 

2.  In  the  state,  judgment  is  passed  according  to  civil  and  positive  laws ; 
in  the  church,  according  to  the  divine  law  or  word  of  God. 

3.  The  power  of  the  keys  committed  to  the  church  depends  upon  the 
word  of  God,  and  the  church  exercises  her  power  by  the  word,  denouncing 
the  wrath  of  God  upon  the  impenitent ;  punishes  the  obstinate  with  the 
word  of  God  alone,  yet  in  such  a  way  that  this  punishment  takes  hold  even 
upon  the  conscience :  civil  power  employs  the  sword,  and  compels  the  re- 
fractory to  submit  to  its  authority  by  temporal  punishment  alone. 

4.  The  church  has  different  steps  of  admonition,  and  if  the  offender 
is  brought  to  acknowledge  his  sin  and  repents  of  it,  it  does  not  proceed 
to  execute  punishment  in  his  case ;  the  magistrate  punishes  the  offender 
even  though  he  repent. 

5.  The  church  in  the  exercise  of  discipline,  looks  to  the  reformation  and 
salvation  of  the  offender ;  the  magistrate  to  the  execution  of  justice  and 
the  public  peace.  SSitl  ber  Dieb  nid)t  ju  unferm  S^exv  ©ott  faf)ren,  fo  fal)xc 
ex  jum  ^5fen» 

6.  As  the  church  exercises  discipline  in  the  case  of  none  except  the 
obstinate  and  disobedient,  so  it  is  bound  to  reverse  its  decision,  and  to 
remove  the  punishment,  whenever  there  is  sufficient  evidence  of  repentance 
on  the  part  of  the  offender.  The  magistrate  when  he  has  once  inflicted 
punishment  neither  reverses  the  decision,  nor  removes  the  punishment. 
The  thief  that  repents  upon  the  cross,  or  in  the  hour  of  death,  is  received 
by  Christ  into  Paradise ;  the  magistrate  proceeds  to  the  execution  of  the 
punishment  to  which  he  is  sentenced,  and  sends  him  into  exile.  So  Chris- 
tian discipline  often  takes  cognizance  of  things  which  the  state  does  not 
notice,  as  when  the  church  casts  out  of  her  communion  those  who  do  not 
repent,  and  refuses  to  recognize  them  as  her  members,  whilst  the  magistrate, 
nevertheless,  tolerates  them  ;  and  so,  on  the  contrary,  the  state  may  banish 
those  whom  the  church  receives.  The  magistrate  may,  for  instance,  inflict 
capital  punishment  upon  adulterers,  robbers,  thieves,  &c.,  and  yet  the  church 
may  receive  them,  if  they  give  proper  evidence  of  true  repentance.  The 
difference,  therefore,  between  ecclesiastical  and  civil  power,  is  clear  and 
apparent. 

It  now  remains  for  us  to  notice  in  a  few  words  some  of  the  objections 
which  the  opposers  of  Christian  discipline  are  wont  to  bring  forwai'd. 

Obj.  1.  The  Scriptures  no  where  conmiand  us  to  exercise  the  office  of 
the  keys.  Therefore,  no  one  ought  to  be  excluded  from  the  sacraments. 
Ans.  We  deny  the  antecedent,  because  the  Scriptures  contain  many  dec- 
larations bearing  directly  upon  this  subject.  "  I  will  give  unto  thee  the 
keys  of  the  kingdom  of  heaven ;  and  whatsoever  thou  shalt  bind  on  earth, 


THE  KEYS   OF   THE   KINGDOM   OP  HEAVEN.  451 

shall  be  bound  in  heaven,"  &c.  (Matt.  IG  :  10.)  Here  the  power  of  the 
keys,  committed  to  all  mhiisters  of  the  word,  is  declared  in  express  terms. 
As  to  the  manner  in  which  the  church  ought  to  discharge  the  office  of  the 
keys,  Christ  commands  and  instructs  us  as  follows :  ^'  If  he  shall  neglect 
to  hear  them,  tell  it  unto  the  church ;  bat  if  he  neglect  to  hear  the  church 
let  him  be  unto  thee  as  an  heathen  man  and  a  publican.  Verily  I  say 
unto  you,  whatsoever  ye  shall  bind  on  earth  shall  be  bound  in  heaven ;  and 
"whatsoever  ye  shall  loose  on  earth  shall  be  loosed  in  heaven."  (Matt.  18 ; 
17,  18.)  What  Christ  has  here  delivered  in  the  form  of  a  command,  the 
apostle  Paid  confirms  as  toucliing  the  thing  itself.  "  To  deliver  such  an  one 
unto  Satan  for  the  destruction  of  the  flesh,  that  the  spirit  may  be  saved  in  the 
day  of  the  Lord  Jesus."  "  When  ye  come  together  into  one  place  this  is 
not  to  eat  the  Lord's  Supper."  "  If  any  man  obey  not  our  word  by  this 
epistle,  note  that  man,  and  have  no  company  with  him  that  he  may  be 
ashamed."  "  Of  whom  is  Hymeneus  and  Alexander ;  whom  I  have  deliv- 
ered unto  Satan  that  they  may  learn  not  to  blaspheme."  (1  Cor.  5 :  b; 
11 ;  20.  2  Thes.  3  :  14.  1  Tim.  1 :  20.)  There  are  also  many  clear 
testimonies  found  in  the  writings  of  the  prophets,  from  which  it  is  evident 
that  God  has  commanded  the  exercise  of  disciphne  in  his  church.  "  To 
what  purpose  is  the  multitude  of  your  sacrifices  unto  me  ?  saith  the  Lord ; 
I  am  full  of  the  burnt-ofierings  of  rams,"  &c.  "  He  that  killeth  an  ox,  is 
as  if  he  slew  a  man,"  &c.  "I  spake  not  unto  your  fathers,  nor  comman- 
ded them  in  the  day  that  I  brought  them  out  of  the  land  of  Egypt,  con- 
cerning burnt-ofierings  or  sacrifices."  "  Unto  the  wicked  God  saith.  What 
hast  thou  to  do  to  declare  my  statutes ;  or  that  thou  shouldst  take  my 
covenant  in  thy  mouth."  Hence,  Christ  also  said :  "  Leave  there  thy  gift 
before  the  altar,  and  go  thy  way ;  first  be  reconciled  to  thy  brother,  and 
then  come  and  offer  thy  gift."  (Is.  1 :  11 ;  66 :  3.  Jer.  7 :  22.  Ps. 
50  :  16.  Matt.  5  :  24.)  The  Scriptures  also  contain  many  other  declar- 
ations in  addition  to  these,  which  command  that  all  those  who  are  openly 
Tricked  be  excluded  from  the  church  and  the  use  of  the  sacraments ;  as 
•where  the  unlawful  use  of  the  sacraments  is  condemned,  and  where  minis- 
ters are  commanded  to  receive  none  as  members  of  the  church,  except  such 
as  profess  repentance  and  faith. 

To  this  it  is  objected,  that  whilst  God  forbids  the  ungodly  to  come  to  the 
sacraments,  he  does  not  command  that  the  church  should  exclude  them. 
But  it  is  sufficient  to  reply,  that  what  God  forbids  to  be  done  in  the  church, 
that  he  will  have  prohibited  by  the  disciphne  of  the  church ;  and  that  God 
has  commanded  the  church  to  exclude  those,  who  are  openly  wicked  is 
plainly  declared  in  the  passages  of  Scripture  already  cited. 

Obj.  2.  Men  cannot  distinguish  the  worthy  from  the  unworthy,  neither 
can  they  know  who  truly  repent,  and  who  persist  in  wickedness ;  because 
they  cannot  look  into  the  heart,  and  are  not  able  to  cast  any  into  hell. 
Therefore  the  church  is  not  empowered  with  any  discipline,  by  which  the 
godly  may  be  discerned,  and  separated  from  the  ungodly.  Ans.  The 
church  does  not  sit  in  judgment  upon  those  things  which  are  secret  and 
hidden,  but  upon  those  which  are  manifest,  and  which  are  apparent  in  the 
outward  life  and  profession.  The  church  does  this  when  it  subscribes  to 
the  judgment  of  God  with  reference  to  the  wicked  ;  that  is,  when  it  judges 
of  them  according  to  the  requirement  of  God's  word,  as  when  it  declares, 
and  testifies  according  to  the  word  of  God  that  obstinate  offenders  are 


452  THE   KEYS   OF  THE  KINGDOM   OF  HEAVEN. 

condemned  as  long  as  thej  remain  such ;  and  when,  according  to  the  word 
of  God,  it  absolves  all  those  who  truly  repent.  But  as  to  discern  from  others 
those  whose  true  character  is  not  known,  the  church  is  not  able,  neither 
does  it  arrogate  this  to  itself. 

Obj.  3.  Christ  says  in  the  parable  of  the  wheat  and  tares,  "  Let  both 
grow  together  until  the  harvest."  (Matt.  13 :  30.)  Therefore  none 
ought  to  be  excluded.  Ans.  1.  Christ  here  speaks  of  hypocrites,  who 
cannot  always  be  discerned  from  those  who  are  truly  pious.  Therefore 
the  meaning  is,  that  hypocrites  ought  not  to  be  cut  off  and  separated  from 
the  church,  when  we  do  not  certainly  know  them  to  be  such ;  for  the 
angels  will  do  this  at  the  last  day.  2.  Christ  here  distinguishes  the  office 
of  ministers  from  that  of  the  magistrate.  Let  them  groii\  that  is,  do  not 
put  to  death  those  that  are  estranged  from  the  church ;  for  the  minister 
must  not  use  temporal  power  against  any  man,  as  the  magistrate  does.  If 
this  difference  now  be  properly  considered  the  difference  which  exists 
between  the  church  and  the  kingdom  of  the  devil  will  still  remain. 

Obj.  4.  Men  are  to  be  urged  to  the  performance  of  good  works.  The 
use  of  the  sacraments  is  a  good  work.  Therefore  none  should  be  excluded 
from  the  sacraments,  but  all  should  be  urged  to  the  observance  of  them. 
Ans.  1.  The  minor  proposition  is  not  true,  unless  it  be  understood  to 
refer  exclusively  to  the  use  which  the  faithful  make  of  the  sacraments, 
otherwise  their  use  is  not  a  good  work,  when  observed  by  the  unbelieving. 
The  use  of  the  sacraments  is  a  good  w^ork,  when  works  of  a  moral  charac- 
ter precede  their  observance.  When  this  is  the  case  it  is  correctly  called 
the  use  of  the  sacraments  ;  otherwise  it  is  an  abuse  and  profanation  of  the 
sacraments  ;  for  when  the  wicked  observe  the  sacraments  they  abuse  them. 
It  is  for  this  reason  that  Christ  expressly  exhorts  the  wicked  not  to  present 
their  offering,  saying.  Leave  there  thy  gift  before  the  altar ^  and  go  tliy  ivay^ 
&c.  2.  The  major  must  be  distinguished:  Men  are  to  be  urged  to  the 
performance  of  good  works,  but  in  their  proper  order.  They  should,  in 
the  first  place,  be  urged  to  the  performance  of  such  works  as  are  of  a  moral 
character,  and  then  to  those  which  are  ceremonial.  It  is  in  this  sense  that 
we  are  to  understand  Christ  w^hen  he  says,  "  Compel  them  to  come  in," 
&c.  (Luke  14:  23.)  If  the  objection  were  to  be  presented  thus:  Good 
works  are  not  to  be  forbidden.  The  use  of  the  sacraments  is  a  good  work. 
Therefore  it  is  not  to  be  forbidden ;  if  thus  stated  we  grant  the  whole  ar- 
gument ;  for  we  do  not  forbid  the  use,  but  the  abuse  of  the  sacraments. 
But  it  is  said,  God  commanded  all  to  celebrate  the  passover.  Ans.  He 
commanded  all,  meaning  not  the  wicked,  but  those  who  were  members  of 
his  church,  and  who  were  to  be  retained  as  citizens  of  the  Jewish  common- 
wealth ;  for  there  was  an  express  command  that  those,  w^ho  were  disobedi- 
ent should  be  cut  off  from  the  congregation  of  God's  people.  But  it  is  still 
further  objected ;  that  there  are,  nevertheless,  many  evils  accompanying 
the  use  of  the  sacraments.  These  evils,  however,  are  committed  by  the 
impenitent — those  who  are  unwilling  to  conform  to  a  proper  use  of  the  sacra- 
ments, and  not  by  those  who  exhort  them  to  their  duty.  '-^  Blessed  are  they 
which  do  hunger  and  thirst  after  righteousness,"  &;c.,  that  is,  who  desire  the 
performance  of  that  which  is  good.  But  if  these  good  w^orks  are  not  per- 
formed, it  is  not  their  fault.  We  may  not  do  that  which  is  evil,  or  omit  the 
good,  which  God  commands,  that  good  may  result  from  such  a  course. 
We  must  do  our  duty,  and  leave  the  event  with  God.     By  so  doing  we  shall 


^ 


THE    KEYS    OF   THE    KINGDOM    OF   HEAVEN.  453 

always  retain  a  good  conscience,  even  though  those  good  tilings  which  we 
desire  are  not  realized. 

Obj.  5.  But  neither  tlie  Prophets,  nor  Apostles,  nor  John  the  Baptist, 
excluded  any  from  the  sacraments ;  nay,  John  baptized  a  generation  of 
vipers.  Therefore  neither  ought  the  ministers  of  the  church  now  to  exclude 
any.  Ans.  We  deny  what  is  affirmed  in  the  antecedent;  for  although 
those  who  were  baptized  of  John  were  from  a  generation  of  vipers,  yet 
they  were  no  longer  vipers  after  they  were  baptized  ;  for  he  baptized  none, 
but  those  who  confessed  their  sins.  He  preached  the  baptism  of  repen- 
tance unto  the  remission  of  sins,  and  required  of  those  who  were  baptized 
to  bring  forth  fruits  meet  for  repentance.  The  Prophets,  although  they 
could  not  exclude  the  wicked  from  the  sacrifices,  and  sacraments  of  the 
old  dispensation,  nevertheless,  severely  condemned  the  sins  and  abuses  of 
those  who  offered  sacrifices ;  and  often  delivered  long  discourses,  as  well 
against  those  who  were  presumptuous  enough  to  come  into  the  presence  of 
God  without  having  repented  of  their  sins,  as  against  the  church  which 
admitted  them  to  her  sacrifices.  And  that  the  Apostles  did  exclude 
the  openly  wicked  from  the  use  of  the  sacraments,  is  evident  from  the 
example  of  Paul  who  commanded  the  incestuous  man  of  whom  we  have  an 
account  in  his  first  epistle  to  the  Corinthians,  to  be  deUvered  unto  Satan, 
and  to  be  cut  off  from  the  church. 

Obj.  6.  John  admitted  by  himself  alone  those  who  professed  repen- 
tance and  faith,  and  rejected  the  impenitent  in  the  same  way.  Therefore 
it  is  lawful  for  one  minister  alone,  either  to  admit  them  that  profess  repen- 
tance and  faith,  or  to  exclude  them  that  are  obstinate,  which  has  been  de- 
nied, or  the  example  of  the  Baptist  proves  nothing.  Ans.  The  examples 
are  not  similar.  John  was  endowed  with  prophetical  and  apostolic  author- 
ity, which  ministers  of  the  present  day  have  not.  Again,  there  was  at 
that  time  particular  respect  had  to  the  gathering  of  the  church,  and  not  so 
much  to  the  exclusion  of  those  who  were  in  the  church,  and  had  neverthe- 
less forfeited  all  right  to  its  pri\ileges  by  their  sins,  and  obstinate  perseve- 
rance in  evil. 

A  BRIEF  REFUTATION  OF  THE  SOPHISMS  BY  WHICH  CERTAIN  PERSONS  AT- 
TEMPTED TO  OVERTHROW  ECCLESIASTICAL  DISCIPLINE  IN  A  PUBLIC  DISCUS- 
SION HELD  IN  Heidelberg,  (Dr.  Perer  Boquin  presiding,  and  George 
AViTHERS,  AN  Englishman,  replying)  on  the  10th  of  June,   anno 

DOMINI,  1568  ;  TAKEN  WORD  FOR  W^ORD,  AS  DELIVERED,  BY  Dr.  Z.  UrSINUS, 
at  the  repetition  of  this  DISCUSSION,  WHICH  TOOK  PLACE  THE  NEXT  DAY 
PRIVATELY  IN  "  COLLEGIAM  SaPIENTIAE,"  IN  W^HICH  THE  TW^O  FOLLOWING 
THESES  WERE  PROPOSED  WITH  REFERENCE  TO  ClIURCH  DISCIPLINE. 

I.  In  connection  with  the  sincere  preaching  of  the  ivord,  and  the  law- 
ful administration  of  the  sacraments^  the  office  of  government  or  discip- 
line in  the  church  must  he  maintained. 

II.  This  office  I  thus  state :  That  the  ministers  in  connection  with  the 
elders  should  both  have  and  exercise  the  power  of  convicting^  reproving^ 
excommunicating,  and  of  executing  any  thing  else  that  pertains  to  ecclesias- 
tical discipline,  upon  any  that  offend,  not  even  excepting  Princes  themselves, 

Obj.  1.  Where  the  word  and  sacraments  are  rightly  administer- 
ed, there  the  office  of  discipline  must  be  maintained.  But  in  the  prim- 
itive church,  and  in  many  well  ordered  churches  at  the  present,  the  authority 


454  THE   KEYS    OF   THE   KINGDOM    OF   HEAYEX. 

of  discipline  is  not  maintained.  Therefore  the  word  and  sacraments  are 
not  rightly  administered  in  these  churches,  which  is  absurd.  In  replying 
to  the  major  proposition  we  make  the  following  distinction.  The  phrase 
to  administer  rightly^  may  be  understood  differently.  It  may  signify, 
or  be  understood  as  referring  to  that  administration  which  agrees  perfectly 
with  the  prescript  of  our  Lord.  Then  it  may  again  be  understood  of  that 
administration  which  is  not  in  perfect  accordance  with  the  rule  which  our 
Lord  has  laid  down,  but  which  is,  nevertheless,  administered  in  such  a  way 
as  is  pleasing  to  G5d,  and  profitable  to  the  church.  The  sacraments  are 
no  where  rightly  administered  according  to  the  former  signification ;  but 
according  to  the  latter  signification  they  may  be  and  are.  For  although  there 
may  be  some  irregularities  or  faults  which  cannot  at  once  be  corrected  on 
account  of  human  infirmity,  yet  the  administration  may,  nevertheless,  be 
pleasing  to  God,  and  profitable  to  the  church  ;  for,  "blessed  are  they  which 
do  hunger  and  thirst  after  righteousness."  Unless  these  things  be  granted 
there  Avill  not  be  a  single  pure  church  in  the  world.  This  may  be  regarded 
as  a  sufficient  refutation  of  the  major  proposition.  We,  in  hke  manner, 
deny  the  minor  proposition ;  for  the  authority  of  Christian  discipline  was 
maintained  in  the  primitive  church,  and  will  remain  in  the  church,  even 
where  it  is  imperfectly  constituted,  although  with  great  abuse,  as  with  the 
Papists.  To  this  it  is  objected,  that  in  our,  as  well  as  in  the  Helvetic  churches, 
which  are  properly  constituted  churches,  excommunication  is  not  attended 
to,  so  that  what  is  affirmed  in  the  minor  proposition  of  the  above  syllogism 
remains  true.  But  we  would  reply,  that  although  we  may  grant  that  in 
some  churches  discipline  is  not  put  in  force,  or  badly  exercised,  yet  still  that 
which  is  affirmed  by  our  opponents  cannot  be  maintained,  because  the  word 
and  sacraments  are  rightly  administered  in  these  churches,  according  to 
the  other  signification  of  which  we  have  spoken.  Here  Ursinus  quoted  a 
saying  of  Chrysostom :  "If  any  tvicJced  person  come  to  the  table  of  the 
Lord^  do  not  give  unto  him  the  body  and  blood  of  the  Lord.  If  he  ivill  not 
believe^  declare  it  unto  me :  Iivould  rather  lose  my  life  than  admit  him^ 
Hence  Christian  discipline  was  maintained  in  the  early  church  several  cen- 
turies after  Christ. 

Obj.  2.  That  doctrine  which  is  neither  established  by  the  word  of  God 
nor  proven  by  examples,  must  not  be  forced  upon  the  church.  This  doc- 
trine respecting  excommunication  is  neither  established  by  the  word  of 
God,  nor  proven  by  examples.  Therefore  it  must  not  be  forced  upon  the 
church.  Ans.  We  deny  the  minor  proposition :  for  the  word  of  God  ex- 
pressly declares,  in  Matt.  18 :  17,  "  Tell  it  unto  the  church :  and  if  he 
neglect  to  hear  the  church,  let  him  be  unto  thee  as  an  heathen  man  and  a 
publican."  The  same  thing  is  also  confirmed  by  examples,  for  proof  of 
which  see  1  Cor.  b:  b:  "  Deliver  such  an  one  unto  Satan  for  the  destruc- 
tion of  the  flesh."  Also,  1  Tim.  1:  20 :  "  \\Tiom  I  have  delivered  imto 
Satan." 

Objections  against  the  Word,  or  those  portions  of  Scripture  brought  for- 
ward in  support  of  the  position  here  assumed. 

Obj.  1.  No  mention  is  made  in  the  18th  chapter  of  Matthew  of  the 
eldership,  nor  of  excommunication.  Therefore  this  passage  proves  nothing. 
Ans.  We  deny  the  antecedent,  because  although  the  very  same  words  are 


THE   KEYS    OF   TUE   KINGDOM    OF   HEAVEN.  455 

not  used,  yet  the  thing  itself  is  taught  in  the  passage  referred  to.  The 
eldership  is  introduced  where  it  is  said,  Tdl  it  unto  the  church;  and 
excommunication  -where  it  is  said,  Let  hun  be  unto  thee  as  an  heathen  man 
and  a  publican. 

01  )j.  2.  The  eldership  is  not  the  church.  Christ  now  commands  that 
information  })0  communicated  to  the  church,  and  that  admonition  be  given 
by  the  church.  Therefore  no  mention  is  made  of  elders  in  the  case.  Ans. 
We  deny  the  major  proposition,  although  the  uhole  argument  may  be  con- 
ceded, viz:  that  Christ  did  not  mean  the  eldership,  but  uses  the  term 
church  in  its  proper  sense,  whether  we  refer  it  to  the  Jewish  or  Christian 
church.  But  yet  there  must  be  some  order  for  the  government  of  the 
church :  there  must  be  certain  persons  appointed  and  ordained  by  the 
church,  who  may  have  the  management  of  its  affairs,  or  else  there  will  be 
confusion. 

Obj.  3.  It  is  true,  indeed,  that  information  cannot  be  communicated  to 
the  whole  church,  but  to  a  certain  class  of  persons,  whose  office  is  not  eccle- 
siastical, but  civil,  so  that  the  sense  is :  Tell  it  unto  the  church ;  by  which 
is  meant  the  senate  of  the  city.  Ans.  It  is  here  confessed  that  information 
cannot  be  communicated  to  the  whole  church,  but  to  a  certain  class  of 
rulers,  which,  notwithstanding,  is  not  ecclesiastical,  but  civil.  The  ques- 
tion now  is,  whether  this  is  to  be  understood  of  a  civil  council.  This 
our  opponents  must  prove,  which  they  endeavor  to  do  in  this  way :  That 
council  which  punishes  with  temporal  punishments  is  civil.  The  council 
which  gave  Paul  power  to  put  Christians  to  death  inflicted  temporal  punish- 
ments. Therefore  it  was  a  civil  council.  Ans.  We  reply  to  the  major, 
that  that  council  which  inflicts  temporal  punishments  according  to  right  is 
civil.  But  the  high  priests  who  gave  this  power  to  Paul  did  it  wrongfully, 
because  they  had  not  the  right  which  they  usurped  and  arrogated  to  them- 
selves. The  same  thing  may  also  be  said  in  reference  to  the  death  of 
Stephen :  for  he  was  slain  by  a  tumult ;  whilst  the  priests  themselves  were 
consenting  to  it,  but  wrongfully. 

Obj.  4.  Augustin  says:  The  Jews  lied  when  they  said,  ''  It  is  not  lawful 
for  us  to  put  any  man  to  death."  (John  18  :  31.)  Ajas.  These  are  the 
words  of  Augustin :  "  We  must  not,  however,  understand  them  as  saying 
that  they  might  not  put  any  to  death  on  account  of  the  sacredness  of  the 
day,  ichich  they  noiu  began  to  celebrate.  Are  ye  so  hard-hearted,  ye  treach- 
erous Israelites  ^  Have  ye  lost  all  sense  by  your  inveterate  malice,  as  to 
believe  that  ye  are  clear  from  the  blood  of  the  innocent,  because  ye  deliv- 
ered him  into  the  hands  of  another  for  the  jmrjjose  of  being  slain.'' ^  Au- 
gustin, therefore,  did  not  say  that  they  lied,  but  only  that  they  did  that 
which  they  said  it  was  not  lawful  for  them  to  do. 

Obj.  5.  Chrysostom  understands  the  words  just  referred  to,  to  mean,  it 
is  not  lawful  for  us,  viz.,  on  account  of  the  nearness  of  the  feast.  Ans. 
This  is  not  true,  even  though  it  may  be  thus  understood  by  Chrysostom ; 
because  history  testifies  that  their  civil  jurisdiction  and  laws  were  taken 
from  them  by  Herod  the  Great ;  and  Josephus  says  that  the  council  (ex- 
cepting one  Sameas)  was  put  to  death  by  him  and  Hyrcanus.  The  Jews 
therefore  designed  to  say  this  to  Pilate:  '''Thou  hast  the  right,  or  power 
of  the  sword:  it  is  not  laivful  for  us  to  jnit  any  man  to  death ;^^  which 
Pilate  also  bore  testimony  to  when  he  said,  "  Knowest  thou  not  that  I  have 
power  to  crucify  thee,  and  have  power  to  release  thee  ?"    (John  19:  10.} 


456  THE  KEYS  OF  THE  KINGDOM  OF  HEAVEN. 

Obj.  6.  But  Pilate  himself  said  :  "  Take  ye  him,  and  judge  him  accord- 
ing to  your  law."  (John  18  :  31.)  Ans.  But  he  meant  the  law  of  Moses, 
as  if  he  would  say :  If  he  is  a  blasphemer,  stone  him  to  death ;  I  give  my 
consent  thereto. 

Obj.  7.  But  Josephus  testifies  that  Claudius  gave  the  Jews  their  laws. 
Ans.  Then  they  had  them  not  before.  And  still  more,  Claudius  is  said 
to  have  granted  them  their  ecclesiastical  laws,  by  which  nothing  more  is 
meant,  than  that  he  gave  them  permission  to  observe  their  own  laws  and 
rites  as  it  respects  religion.  "/  desire  (says  he)  that  their  laws,  which 
ivere  violated  by  the  folly  of  Caius,  be  no  longer  infringed  upon,  and  that 
they  be  permitted  to  enjoy  the  rites  of  their  fathers.''^ 

Obj.  8.  The  right  of  the  sword  was  taken  from  them  by  Herod  the 
Great.  Therefore  they  possessed  this  right  before  ;  and  still  further :  at 
the  time  when  Christ  gave  command  to  tell  it  unto  the  church,  there  was 
only  the  civil  council ;  from  which  we  may  infer  that  he  gave  command  to 
tell  it  unto  this  council.  There  were  only  three  councils  among  the  Jews. 
There  was,  1.  The  great  council,  which  was  the  senate  of  the  entire  na- 
tion. 2.  The  smaller  council,  which  was  the  senate  of  the  city  of  Jeru- 
salem. 3.  The  triumvirate.  These  were  all  civil.  Hence  the  council 
of  which  Christ  speaks  must  have  been  a  civil  council.  In  reply  to  this 
objection  we  may  turn  the  argument  of  our  opponents,  and  say,  that  if  the 
Jews  lost  their  political  power  under  Herod  the  Great,  then  they  did  not 
possess  it  in  the  time  of  Christ ;  for  it  is  evident  that  Herod  the  Great  died 
before  Christ  began  to  teach.  And  as  to  the  argument  that  the  council 
of  which  Christ  speaks  was  civil,  we  reply  that  it  was  not  only  civil ;  for  it 
also  had  ecclesiastical  power,  and  took  cognizance  of  matters  pertaining  to 
religion.  It  consisted  of  Pharisees  and  Scribes,  of  divines  and  lawyers : 
for  they  had  moral  and  judicial  laws.  Hence  the  smaller  council  of  which 
Christ  speaks  was  not  merely  political,  but  also  ecclesiastical.  The  ques- 
tion now  is,  did  Christ  command  to  tell  it  to  the  council  as  to  its  civil  or 
ecclesiastical  character  ?  We  hold  that  it  was  in  its  ecclesiastical  charac- 
ter, and  prove  it  from  the  text  itself:  because  we  are  commanded,  in  the 
first  place,  to  regard  the  excommunicated  person  as  an  heathen  man  and 
publican ;  that  is,  as  an  alien  from  the  kingdom  of  God.  But  to  declare 
a  man  a  publican,  and  an  alien  from  the  kingdom  of  God,  does  not  belong 
to  the  civil  magistrate,  but  to  the  church ;  because  a  publican  may 
be  a  member  of  the  state,  but  not  of  the  chm-ch  of  Christ.  And  besides, 
Christ  adds :  "  Verily  I  say  unto  you,  whatsoever  ye  shall  bind  on  earth 
shall  be  bound  in  heaven,"  &c.  In  these  words  Christ  repUes  to  him  who 
may  object  as  follows :  What  does  it  affect  me,  even  though  the  church 
may  regard  me  as  an  infidel  or  publican.  I  will  nevertheless  eat  and 
drink.  To  such  an  one,  Chi'ist  replies  :  The  judgment  of  the  church  shall 
not  be  in  vain,  for  I  myself  will  execute  it.  He  had  said  in  the  sixteenth 
chapter  of  Matthew,  "  I  will  give  unto  thee  the  keys  of  the  kingdom  of 
heaven,"  where  he  speaks  of  the  common  authority  of  the  magistrate ;  but 
in  the  passage  now  under  consideration,  he  speaks  particularly  of  the  au- 
thority of  the  church  in  this  case.  To  bind  and  loose,  therefore,  does  not 
belong  to  the  civil  magistrate,  but  to  the  church. 

Thus  far  we  have  spoken  of  the  first  member,  or  part  of  the  proposition 
assumed,  that  the  eldership  is  included  in  the  term  church  ;  we  must  now 
proceed  to  speak  of  the  other  part,  which  is  to  show  that  the  idea  of 


THE   KEYS    OF   THE   KINGDOM   OF   HEAVEN.  457 

excommunication  is  likewise  contained  in  the  declaration  of  Christ,  Let  1dm 
he  unto  thee  as  an  heathen  man  and  a  publican. 

Obj.  1.  But  to  be  regarded  as  an  heathen,  and  a  publican,  is  not  the 
same  thing  as  to  be  excommunicated.  Therefore,  excommunication  is  not 
included  in  the  language  -which  Christ  employs.  Ans.  We  deny  the  ante- 
cedent. But,  say  our  opponents,  in  proof  of  the  antecedent  which  we  deny, 
let  him  be  unto  thee  as  an  heathen,  does  not  refer  to  the  public  judgment 
of  the  church,  but  to  the  private  judgment  of  each  man.  Therefore,  he 
who  is  regarded  as  a  heathen,  by  persons  privately,  is  not  at  once  excom- 
municated by  the  whole  church.  But  it  is  sufficient  to  reply,  that  he  who 
is  regarded  as  a  heathen  by  persons  privately,  is  looked  upon  in  the  same 
light  by  the  church.  Hence  Christ  speaks  of  the  pubhc  judgment  of  the 
church. 

Obj.  2.  But  the  passage  under  consideration  does  not  say  whom  the 
church  regards  as  an  heathen ;  hut  if  he  neglect  to  hear  the  churchy  let  him 
he  unto  thee  as  an  heathen  man,  and  a  publican.  Therefore,  every  one 
regards  him  as  an  heathen  man  according  to  his  own  judgment,  and  not 
according  to  the  judgment  of  the  church.  Ans.  True  ;  I  regard  him  in 
this  light,  because  he  neglects  to  hear  the  church ;  but  not  to  hear  the 
church  and  be  a  publican,  or  an  alien  from  the  church,  do  not  mean  one 
and  the  same  thing.  We  also  add  the  following  remark,  less  objectionable : 
Christ  does  not  speak  this  of  every  man  privately,  but  of  the  whole  church ; 
for  to  thee  and  to  the  church  are  equivalent ;  because,  when  Christ  com 
mands  that  I  shall  regard  any  one  as  an  heathen,  he  does  not,  by  any 
means,  desire  that  the  church  shall  in  the  mean  time  look  upon  him  as  a 
christian ;  for  then  he  would  desire  contradictory  things  —  he  would  will 
contrary  judgments  to  be  given  at  the  same  time  by  the  same  individual. 
Therefore,  to  be  regarded  as  a  publican  by  one,  is  to  be  regarded  as  such 
by  all,  and  so  by  the  whole  church ;  and  if  that  denunciation  w'ere  not  made 
in  particular,  no  one  would  be  accounted  as  a  publican.  Hence,  to  be  ac- 
counted by  the  church  as  a  pubHcan,  is  to  be  excommunicated,  and  to  be 
without  the  communion  of  the  church ;  so  that  what  we  have  affirmed  re- 
mains true,  that  mention  is  made  in  the  Scriptures  of  excommunication,  and 
that  it  is  committed  to  the  chutch. 

Obj.  3.  The  wicked  maybe  regarded  as  publicans,  and  heathens,  with- 
out the  inffiction  of  excommunication.  Therefore,  a  publican  and  an  ex- 
communicated person  are  not  the  same.  Ans.  We  deny  the  antecedent ; 
because  to  regard  any  one  as  being  without  the  communion  of  the  church, 
and  as  being  excommunicated,  are  the  same. 

Obj.  4.  But  we  may  regard  any  one  a  publican,  that  is,  we  may  think 
in  our  minds  that  he  is  such.  Ans.  Christ  does  not,  however,  speak  of 
the  thoughts,  but  of  the  actions  of  the  church.  If  he  neglect  to  hear  the 
chui'ch,  it  is  necessary  for  thee  to  know  that ;  and  that  thou  mayest  regard 
him  as  an  heathen  man,  and  a  pubhcan,  it  is  necessary  for  thee  to  know, 
not  what  the  chui-ch  thinks  of  him  privately,  but  what  it  resolves  concern- 
ing him  pubhcly.  Paul,  moreover,  forbids  us  to  eat,  or  drink,  with  the 
wicked.  "  With  such  an  one,  no  not  to  eat."  (1  Cor.  5 :  II.)  No  one 
now  can  avoid  connection  with  the  wicked  as  it  respects  secret  meditation. 
Hence  it  must  be  according  to  the  public  decision  of  the  church,  from 
which  it  is  easy  to  see  that  the  Apostle  does  not  allude  to  the  thoughts 
which  we  may  secretly  entertain.     The  Apostle  also,  in  the  same  chapter, 


458  THE  KEYS  OF  THE  KINGDOM  OF  HEA^TIX. 

commands  the  Corintliians  "  to  put  away  from  among  themselves  that 
wicked  person  ;"  by  which  he  means,  declare  him  no  longer  a  member  of 
the  church.  Hence  to  look  upon  any  one  as  a  pubhcan  is  not  only  to  tliink 
him  such  in  the  mind,  but  it  is  also  to  declare  him  to  be  such,  and  to  ex- 
communicate him. 

Objections  against  the  examvles  of  excommunication  as  referred  to  hy  the 
apostle  Paul  in  1  tor.  5:  5,  2.  Cor.  2:6.  2.  Thes.  3 :  14. 
1.  Tun.  1 :  20. 

Those  who  at  this  day  oppose  the  exercise  of  discipline  on  the  part  of 
the  church,  endeavor  to  evade  the  force  of  the  examples  recorded  by  the 
Apostle  Paul  in  two  ways.  Some  positively  deny  that  the  Apostle  speaks 
of  excommunication  when  he  says  :  JETe  that  has  acted  thus,  let  him  he  de- 
livered unto  Satan ;  for,  say  they,  to  dehver  unto  Satan  is  not  to  excom- 
municate, but  to  remove  from  their  midst  by  a  miraculous  punishment, 
inj9[icted  by  the  ministry  of  Satan,  or  it  is  to  utter  direful  imprecations,  and 
to  deliver  to  Satan  to  be  punished,  yet  in  such  a  manner  that  he  remain  a 
member  of  the  church.  Others,  again,  admit  that  Paul  speaks  of  excom- 
munication, but  deny  that  his  example  has  any  force  as  far  as  we  are  con- 
cerned, inasmuch  as  we  now  have  Christian  magistrates — persons  whose 
duty  it  is  to  maintain  order,  whilst  the  church  was  destitute  of  such  guar- 
dians in  the  time  of  the  Apostles.  But  as  it  respects  the  former  class  of 
persons  who  deny  that  the  Apostle  speaks  of  excommunication,  they  are 
evidently  condemned  by  what  he  says:  Put  away  from  among  yourselves 
that  vAcked  man.  With  such  an  one,  no  not  to  eat.  These  declarations 
now  cannot  be  imderstood  of  any  miraculous  punishment  by  death,  such  as 
that  which  was  inflicted  upon  Ananias  and  Sapphira  ;  but  they  speak  of  the 
ordinary  duty  and  judgment  of  the  church,  as  is  evident:  1.  Because  he 
recommends  them  to  put  him  away  from  their  midst,  and  reproves  them 
cause  they  had  not  already  cut  him  off,  saying,  "  Ye  are  puffed  up,  and  have 
not  rather  mourned,  that  he  that  hath  done  this  deed  might  be  taken  away 
from  among  you."  (1  Cor.  5:2.)  2.  Because  he  requires  the  consent 
of  the  church:  "When  ye  are  gathered  together,  and  my  spirit."  (1 
Cor.  5 :  4.)  But  there  was  no  need  of  such  a  solemnity,  or  gathering 
for  the  working  of  a  miracle.  3.  Because  he  desired  that  the  incestuous 
man  "  be  delivered  unto  Satan  for  the  destruction  of  the  flesh,  that  the 
spirit  may  be  saved  in  the  day  of  the  Lord  Jesus ;"  (1  Cor.  5 :  5)  that  is, 
he  desired  him  to  be  dealt  with  in  such  a  manner,  that  notwithstanding 
his  life  might  be  prolonged,  and  he  repent,  his  flesh  might  be  subdued  by 
sincere  contrition,  the  old  man  mortified,  and  the  new  man  quickened. 
Hence  he  did  not  desire  that  he  should  be  put  to  death.  4.  The  Apostle 
speaks  of  separation  and  exclusion  from  the  church  when  he  says  :  "  Purge 
out  the  old  leaven."  "Keep  no  company  with  fornicators."  "With 
such  an  one,  no  not  to  eat."  (1  Cor.  5  :  7, 11.)  All  these  expressions 
allude  to  separation,  and  not  to  punishment  by  death.  5.  A  comparison 
of  different  passages  of  Scripture  will  show,  that  all  those  who  deny  the 
doctrine  of  Christ,  whether  in  word  or  deed,  ought  not  to  be  regarded  as 
Christians.  Ambrose  says,  that  this  incestuous  man,  referred  to  in  the 
fifth  chapter  of  first  Corinthians,  when  his  offence  was  known,  was  to  be 
separated  from  the  assembly  of  the  brotherhood,  or  church.     All  those  now 


THE    KEYS    OF   THE    KINGDOM   OF   HEAVEN.  459 

who  arc  excluded  from  tlic  cliurch,  are  deservedly  said  to  be  delivered 
unto  Satan,  inasmuch  as  they  arc  hi  his  kingdom,  and  led  by  him,  as  long 
as  they  do  not  repent. 

As  it  respects  those  who  admit  that  the  Apostle  speaks  of  excommunica- 
tions in  the  places  above  referred  to,  they  evidently  reason  falsely  when  they 
assign  as  a  reason  why  he  would  have  the  incestuous  man  excommunicated, 
that  there  was  then  no  Christian  magistrate ;  for  Paul  adduces  very  dif- 
ferent reasons,  even  such  as  are  of  force  until  this  present  time,  among 
which  we  may  mention  the  following:  1.  The  command  of  Christ,  "In 
the  name  of  our  Lord  Jesus  Christ,  when  ye  are  gathered  together,  and 
my  spirit ;"  that  is,  by  the  authority  and  command  of  Christ :  "  Tell  it 
unto  the  church  :"  "  Let  him  be  unto  thee  as  an  heathen  man,  and  a  pub- 
lican.'' 2.  That  the  excommunicated  person  might  repent,  and  be  saved. 
"DeHver  such  an  one  unto  Satan  for  the  destruction  of  tlie  flesh,  that  the 
spirit  may  be  saved  in  the  day  of  the  Lord  Jesus."  3.  That  other  mem- 
bers of  the  church  might  not  become  infected  thereby.  "  Know  ye  not 
that  a  little  leaven  leaveneth  the  whole  lump  ?  For  Christ,  our  passover, 
is  sacrificed  for  us,"  that  we  may  hve  with  the  unleavened  bread  of  sin- 
cerity and  truth.  And  that  we  may  now  be  made  a  new  lump,  let  us  cast 
out  the  old  leaven  of  malice  and  wickedness ;  or  if  we  cannot  altogether 
purge  it  out,  let  us  not,  at  least,  professedly  tolerate  it. 

These  are  the  reasons  on  account  of  which  Paul  commanded  the  incestu- 
ous man  to  be  cast  out  of  the  church.  And  the  Scriptures  no  where  teach 
that  the  early  church,  did  ever  excommunicate  any  wicked  persons,  be- 
cause there  were  no  magistrates.  The  duties  of  the  church  and  of  the 
magistrate  always  have  been,  and  still  remain  distinct.  It  is  plain,  there- 
fore, that  the  Apostle  speaks  of  excommunication,  when  he  says,  Deliver 
Jiim  unto  Satan — Put  aivay  that  ivicked person  from  among  you:  and 
gives  command  in  respect  to  the  ordinary  power  of  the  church  against  the 
disobedient  and  obstinate,  whether  it  be  accompanied  with  any  miracle, 
or  not. 

Obj.  1.  Nathan  did  not  excommunicate  David,  who  was  guilty  of  the 
sin  of  adultery.  Therefore,  Paul  did  not  excommunicate  the  incestuous 
man.  Ans.  David  repented  upon  the  first  admonition.  Hence  excommu- 
nication was  not  inflicted  in  this  case.  Paul  also  speaks  with  reference  to 
the  condition  of  repentance,  saying.  Put  him  away^  that  is,  if  he  does  not 
repent,  or  has  not  already  repented  of  his  sin,  upon  the  presence  of  which 
condition,  he  commands  him  to  be  received  again  into  the  bosom  of  the 
church.  This  condition  must  be  understood,  because  Clnist  commanded 
that  certain  steps,  or  degrees  of  admonition  should  first  precede,  and  God 
at  all  times  receives  those  who  are  penitent.  The  thief  upon  the  cross  was 
not  disregarded,  but  received  by  Christ  as  soon  as  he  gave  evidence  of 
true  repentance.  "  If  thy  brother  shall  sin  against  thee  until  seventy  times 
seven,  thou  shalt  forgive  him."  (Matt.  18:  21,  22.)  Therefore,  not 
sinners,  but  such  as  are  obstinate  and  continue  impenitent,  are  to  be  ex- 
communicated, in  which  number  Da\dd  cannot  be  included. 

Obj.  2.  Christ  did  not  excommunicate  any  one.  Therefore,  Paul  did  not 
do  it,  neither  ought  the  church  now  to  excommunicate  any  one.  Ans.  The 
consequence  which  is  here  drawn  is  not  proper,  because  it  proceeds  from 
the  denial  of  the  fact  to  the  denial  of  the  right,  or  lawfulness  of  the  thing 
itself.    It  is  the  same,  as  if  any  one  were  to  argue  ;  Christ  did  not  baptize: 


460  THE  KEYS   OF  THE   KINGDOM   OF  HEAVEX. 

therefore,  Paul  did  not  baptize,  neither  ought  the  church  to  baptize.  Christ 
baptized  none,  but  he  gave  command  to  his  disciples  to  baptize  all  nations. 
So  hke^,vise  he  excommunicated  none,  but  commanded  the  church  to  ex- 
communicate obstinate  offenders.  "  Let  him  be  unto  thee  as  a  heathen 
man."  "  Leave  thy  gift  before  the  altar,"  &c.  Philip  said  to  the 
eunuch,  "  If  thou  belie  vest  with  all  thy  heart  thou  mayest  be  bap- 
tized." Therefore,  Phihp  would  not  have  baptized  him  had  he  not 
believed. 

Obj.  3.  Paul  says,  "  Ye  have  not  mourned  that  he  which  hath  done 
this  deed  might  be  taken  away  from  among  you."  (1  Cor.  5 :  2.)  There- 
fore they  should  have  prayed  that  God  would,  through  Satan,  remove  the  in- 
cestuous man  in  some  miraculous  way.  Ans.  The  words  which  are  translated, 
Ye  have  not  mourned^  mean,  according  to  the  original,  Ye  have  not  been 
earnest  in  removing  that  scandal  tuhich  ought  not  to  he  found  in  your 
midst ;  from  among  you,  I  say,  because,  in  the  thirteenth  verse,  the  Apostle 
says,  Put  away  from  among  yourselves  that  loicked  loerson.  Hence  the 
words,  Tliat  he  ought  to  he  tahen  from  among  you^  signify  that  he  was  to 
be  removed  by  the  church,  and  not  by  Satan.  To  this  it  is  objected,  that 
Paul  uses  the  same  word  in  reference  to  himself,  in  2  Cor.  12  :  21,  where 
he  saj^s,  "  I  shall  hewail  many  which  have  sinned  already,  and  have  not 
repented,"  &c.  In  this  passage,  the  word  hewail,  does  not  mean  an  anxi- 
ety to  remove  a  scandal  from  the  church.  Therefore,  neither  does  it  in  the 
above  reference.  But  it  is  sufficient  to  reply  that  the  Apostle  says,  13th 
eh.  and  2nd  v.,  ''  If  I  come  again,  I  will  not  spare,"  where  he  expresses 
the  cause  of  his  grief,  that  he  might  feel  himself  constrained  to  punish 
more  severely  the  obstinate  and  impenitent — even  to  expel  them  from  the 
church. 

Obj.  4.  Paul  explams  what  he  means,  in  that  he  declares  that  he  did  not 
command  the  Corinthian  church  to  excommunicate  the  incestuous  man,  when 
he  says,  "  Sufficient  to  such  a  man  is  the  punishment  which  was  inflicted  of 
many."  (2  Cor.  2  :  6.)  Therefore,  the  declarations,  "Let  him  be  unto  you 
as  a  heathen  man  and  a  publican,"  and  "  Put  him  away  from  among  you," 
mean  nothing  more  than  to  rehuke.  Ans.  The  consequence  which  is  here 
drawn  is  false,  because  it  seeks  to  estabhsh  a  rule  by  one  single  instance. 
A  reproof  was  all  that  was  needed  in  the  present  case,  because  he  repent- 
ed. But  it  does  not  follow  from  this,  that  nothing  more  is  required  in  other 
instances  of  a  different  character.  To  this  it  is  objected :  That  which  the 
Corinthians  did,  the  Apostle  commanded.  But  they  did  no  tiling  more  than 
rebuke.  Therefore  the  Apostle  meant  nothing  more  than  a  rebuke,  when 
he  commanded  them  to  put  him  away  from  among  them,  and  to  deliver  him 
unto  Satan.  We  reply  to  the  major  proposition,  that  the  Apostle  did  in- 
deed command  them  to  reprove  him  ;  but  not  only  to  reprove  ;  for  he  com- 
manded them  also  to  cast  him  out  of  their  midst  if  he  would  not  repent  of 
his  sin.  If  he  would,  however,  repent,  a  reproof  would  be  sufficient  in  his 
case.  It  does  not  then  follow:  they  merely  reproved  him.  Therefore 
the  Apostle  commanded  them  to  reprove  him.  This  may  be  regarded  as  a 
sufficient  reply.  Yet  we  may  add  still  further  that  the  Greek  word  which 
is  here  used,  does  not  merely  mean  to  disapprove  of  a  thing  or  to  reprove, 
but  also  to  excommunicate,  because  excommunication  is  by  word  only.  And 
that  it  may  not  only,  but  must  be  so  imderstood,  is  evident,  1.  Because,  he 
says,  "  So  that  contrariwise  ye  ought  to  forgive  him."     (2  Cor.  2 :  7.) 


THE   KEYS   OF   THE   KINGDOM   OF  HEAVEN.  4G1 

Therefore  he  was  now  excommunicated  and  not  yet  received,  but  to  be  re- 
ceived: not  only  was  he  reproved,  but  he  was  also  cast  out.  2.  It  was 
inflicted  of  many.  This  is  a  confirmation  of  the  explanation  which  we  have 
given  of  the  words  of  Christ,  viz.,  that  by  the  church  we  are  to  understand, 
not  the  confused  multitude,  but  the  elders  of  the  church :  for  the  reproof 
was  given  by  the  elders  and  chief  men  of  the  church.  3.  The  Apostle 
also  says,  2  Cor.  2 :  9,  "  To  this  end  also  did  I  write,  that  I  might  know 
the  proof  of  you."  He  praises  them,  therefore,  because  they  were  obe- 
dient. 4.  The  ACpostle  likewise  says,  in  v.  8,  "  I  beseech  you  that  yc 
would  confirm  your  love  towards  him."  The  Greek  word  here  translated, 
to  confirm,  means  to  declare  pardon  publicly.  Therefore  pardon  had  not 
been  as  yet  granted  unto  him.  It  is  used  in  this  sense  in  Gal.  3  :  15, 
where  it  is  said,  "  Though  it  be  a  man's  covenant,  yet  if  it  be  confirmed," 
that  is,  ratified  by  public  authority.  The  Apostle's  meaning  then  is,  that 
they  should  declare  their  love  towards  that  man  by  pubHc  testimony. 
Hence  to  forgive,  as  the  Apostle  here  uses  it,  is  to  receive  the  excommu- 
nicated person  into  favor.  This  he  often  repeats.  There  was  also  some 
considerable  time  between  the  writing  of  the  first  and  second  epistles  to 
the  Corinthians.  Therefore  he  stood  excommunicated  during  that  time. 
In  the  first  epistle  he  says,  that  he  hears  there  were  certain  wicked 
persons  amongst  their  number.  These  he  commands  to  be  excommuni- 
cated. It  is  probable  that  the  Corinthians  obeyed  this  command,  excom- 
municated them,  and  wi-ote  to  the  Apostle  that  they  had  obeyed  him  ;  for, 
in  the  second  chapter  of  his  second  Epistle,  he  commends  them  for  their 
obedience  ;  and  commands  them  to  receive  again  the  incestuous  person,  if 
he  would  repent. 

Obj.  5.  Excommunication  does  not  require  any  excuse.  But  Paul  ex- 
cuses himself  that  he  had  commanded  him  to  be  delivered  unto  Satan. 
Therefore  he  did  not  command  that  he  should  be  excommunicated,  but  that 
a  more  grievous  punishment  should  be  inflicted.  Ans.  We  deny  the  major 
proposition,  because  exclusion  from  the  church  and  kingdom  of  Christ, 
being  the  hea\dest  punishment,  requires  an  excuse  more  than  any  punish- 
ment which  may  be  inflicted  upon  the  body. 

Obj.  6.  Ministers  cannot  exclude  any  one  from  the  kingdom  of  God. 
Therefore  Paul  did  not  command  the  Corinthians  to  do  this.  We  reply  to 
the  antecedent,  that  ministers  cannot,  by  their  own  authority,  exclude  any 
from  the  kingdom  of  God ;  but  they  can,  in  the  name  of  Christ,  according 
to  the  command  of  the  Apostle,  1  Cor.  5 :  4,  "  When  ye  are  gathered 
together,  and  my  spirit,  with  the  power  of  the  Lord  Jesus  Christ."  Again, 
they  cannot  cast  any  out  of  the  kingdom  of  God,  but  they  can  and  ought 
to  declare  the  rejection  of  those  whom  God  declares  in  his  word  that  he 
has  rejected.  For,  to  excommunicate  is  nothing  else  than  to  subscribe  to  the 
divine  judgment,  by  denouncing  upon  incorrigable  ofienders  the  judgment 
which  God  inflicts.  This  the  church  may  not  only  do,  but  even  ought  to 
do.  It  is  for  this  reason  that  the  Apostle  reproves  the  Corinthians,  be- 
cause they  did  not  excommunicate  the  mcestuous  man ;  but  waited  until 
they  were  admonished.  Hence  he  reprimands  them  because  they  had  de- 
parted from  the  ordinary  course  which  they  ought  to  have  pursued — they 
did  not  exercise  the  known  and  ordinary  power  of  the  church,  and  declare 
him,  according  to  the  command  of  Christ,  a  heathen  man  and  publican. 

Obj.  7.     The  Apostle  commands  that  the  incestuous  man  should  be 


462  THE  KEYS   OF  THE  KINGDOM   OF   HEAVEN. 

delivered  unto  Satan  for  the  destruction  of  the  flesh.  (1  Cor.  5 :  5.)  But 
the  -word  which  is  here  translated  deBtruetion^  signifies,  as  it  is  used  in  the 
Scriptures,  a  violent  death.  Therefore  it  means,  in  this  place,  some  mira- 
culous death  inflicted  upon  the  body  by  Satan,  that  the  soul  might  be  saved. 
Ans.  A  careful  examination  of  the  circumstances  connected  with  this  case, 
will  show  that  we  are  to  understand  by  the  word  destruction,  as  it  is  here 
used,  the  mortification  of  the  old  man;  for  the  opposition  of  the  flesh  to 
the  Spirit ;  and  indeed  this  phrase  itself  is  frequently  used  by  Paul  in  this 
sense.  The  scope  or  design  of  the  passage  teaches  the  same  thing :  for 
the  Apostle  desired  that  the  man  might  be  dehvered  unto  Satan,  that  the 
flesh  might  be  mortified  and  the  spirit  saved,  or  that  he  might  be  converted, 
and  saved  in  the  fife  to  come.  Hence  he  did  not  desire  him  to  be  removed 
from  this  life  by  some  miraculous  agency  of  Satan.  To  this  it  is  objected, 
that  no  one  can  be  delivered  unto  Satan  for  the  conversion,  or  mortifica- 
tion of  the  old  man  :  to  which  we  may  reply,  that  it  is  true  that  to  be  de- 
livered unto  Satan  does  not  of  itself  produce  such  a  result,  but  it  accom- 
phshes  this  by  accident,  by  which  w^e  mean  that  it  brings  it  to  pass  by  the 
mercy  of  God,  that  the  faithful  are  reclaimed  by  these  chastisements.  We 
may  also  rebut  the  argument  of  our  opponents  by  the  same  reason  with 
which  they  hope  to  refute  us,  by  saying  that  Satan  puts  no  one  to  death, 
that  he  might  save  his  soul. 

Obj.  8.  But  if  the  Apostle  had  willed  the  incestuous  man  to  be  ex- 
communicated, he  would  have  declared  his  desire  more  expressly.  Ans. 
We  must,  however,  not  only  have  respect  to  the  clearness,  but  also  to  the 
force  and  power  of  the  language  which  is  used  in  reference  to  any  parti- 
cular subject.  Here  there  was  no  need  of  greater  clearness,  inasmuch 
as  the  Corinthians  understood  what  he  desired,  or  else  he  would  have  re- 
proved them  unjustly. 

Obj.  9.  A  brother  is  not  to  be  excommunicated.  Paul  desired  him 
whom  he  gave  command  by  letter  to  be  noted,  to  be  counted  as  a  brother. 
(2  Thes.  3  :  15.)  Therefore  he  did  not  desire  that  he  should  be  excom- 
municated. The  major  proposition  is  proven  thus :  Things  that  are  con- 
trary cannot  be  regarded  as  synonymous.  To  excommunicate  any  one,  and 
to  regard  him  as  a  brother,  are  contrary  things :  for  to  excommunicate,  is 
not  to  count  as  a  brother.  Therefore,  to  count  the  same  person  as  a  brother, 
and  not  as  a  brother,  is  absurd.  Ans.  The  phrase,  to  comit  as  a  brother, 
admits  of  difierent  interpretations,  on  account  of  the  various  degrees  of 
brotherhood,  so  that  the  contrariety  here  spoken  of,  has  no  force.  All  men 
are  our  brethren  and  neighbors,  both  Christians  and  Turks.  Yet  Christ- 
ians, although  they  regard  the  Turks  as  brethren,  and  desire  their  salva- 
tion, do  nevertheless  not  count  them  as  Christian  brethren.  If  the  Turks 
are,  therefore,  to  be  regarded  as  brethren,  much  more  ought  we  to  regard 
those  who  were  formerly  Christians,  as  our  brethren,  and  desire  their  sal- 
vation. There  is  also  here  a  fallacy  in  understanding  that  to  be  true  in 
general  which  is  so  only  in  part.  Count  him  as  a  brother,  viz.,  in  love,  de- 
sire, and  hope  of  saving  him ;  but  not  so  as  to  enumerate  him  among  the 
sons  of  God  and  members  of  the  church,  until  he  repent.  Ana  still  more, 
the  Apostle  does  not  say,  count  him  as  a  brother^  but  admonish  him  as  a 
brother ;  that  is,  as  one  who  was  a  brother,  and  who,  if  he  repent,  must 
again  be  viewed  as  a  brother.  For  those  who  are  excommunicated  are  not 
so  entirely  cut  off  from  all  hope  of  salvation,  but  that  they  may  return  to 


THE  KEYS   OF  TUE  KINGDOM   OP  HEAVEN.  4G3 

repentance,  and  again  be  included  in  the  fold  of  Christ.  Paul  uses  this 
phrase,  because  he  desired  that  love,  and  a  hope  of  amendment  might  be 
the  rule  of  all  the  reproofs  given ;  for  one  brother  admonishes  another 
with  the  feelings  of  a  friend,  and  with  a  vievf  to  promote  his  well-being. 

Obj.  10.  \Ve  are  not  to  follow  the  example  of  the  apostle  Paul  in 
what  he  did.  Paul  excommunicated  Hymeneus  and  Alexander,  without 
the  consent  of  the  church.  Therefore  no  one  must  be  excommunicated. 
Ans.  The  major  proposition  is  false,  if  understood  generally.  But,  say 
our  opponents,  it  is  proven  from  the  fact  that  what  the  Apostle  did,  he  did 
by  apostolic  authority,  which  we  are  not  required  to  follow.  And  the 
minor,  say  they,  is  proven  from  what  the  Apostle  says :  "Whom  I  have  dehv- 
ered  unto  Satan."  (1  Tim.  1 :  20.)  But  our  ministers  and  pastors  cannot  do 
this.  Therefore  it  must  needs  be  that  the  Apostle  did  this  by  some  special 
authority.  Ans.  We  grant  the  whole  argument,  that  we  ought  not  to  imi- 
tate the  Apostle  if  he  did  it  alone.  But  admitting  this  argument,  it  never- 
theless does  not  follow;  therefore,  it  is  not  lawful  to  excommunicate  any  one : 
for  if  this  were  true,  there  would  be  more  in  the  conclusion  than  in  the  prem- 
ises. What  was  lawful  for  the  Apostle  to  do  by  apostolic  authority,  that 
is  also  lawful  for  the  ministers  of  the  church  to  do  by  ordinary  power  and 
authority.  We  may  also  deny  the  minor  proposition,  because  this  passage 
declares  nothing  more,  than  what  the  Apostle  did.  It  says  nothing  as  to  the 
manner  in  which  he  did  it,  whether  alone,  or  in  connection  with  others. 


464  OF  THANKFULNESS. 

THIRTY-SECOND  LORD'S  DAY 

THE    THIRD     GENERAL    DIVISION    OF    THE    CATECHISM. 
OF  THANKFULNESS. 

Having  now  considered  the  misery  of  man,  and  his  dehverance  through 
Christ,  the  doctrine  of  gratitude  or  thankfulness  is  necessary,  1.  On  ac- 
count of  the  glory  of  God,  inasmuch  as  the  chief  end  of  our  redemption 
is  thankfulness,  which  comprehends  acknowledgement  and  praise  for  the 
benefits  of  Christ.  2.  On  account  of  our  consolation,  which  consists  in 
our  deliverance  by  the  free  grace  of  God.  None  now  obtain  this  deliver- 
ance, but  those  who  desire  to  show  their  gratitude  to  God.  3.  That  we 
may  render  unto  God  such  worship  as  is  lawful,  and  acceptable.  God 
disapproves  of  all  worship  which  grounds  itself  in  self-will.  We  must, 
therefore,  show  from  the  word  of  God,  what  is  the  nature  of  true  thankful- 
ness, which  is  the  worship  due  to  God.  4.  That  we  may  know  that  all  our 
good  works  are  expressions  of  thankfulness,  and  have  no  merit  in  the  sight 
of  God. 

TItcmTcfidness  in  general  is  a  virtue  acknowledging  and  professing  the 
person  from  whom  we  have  received  benefits,  as  well  as  the  greatness  of 
the  benefits  themselves,  with  a  desire  to  perform  towards  our  benefactor 
such  reciprocal  duties  as  are  becoming  and  possible.  It  includes  truth  and 
justice.  Truth,  because  it  acknowledges  and  makes  mention  of  the  bene- 
fits received :  and  justice,  because  it  desires  to  return  thanks  equal  to  that 
which  has  been  received. 

True  Christian  thanJcfuhiess,  therefore,  which  is  here  taught,  is  an  ac- 
knowledgement and  profession  of  our  gracious  deliverance,  through  Christ, 
from  sin  and  death,  and  a  sincere  desire  to  avoid  sin,  and  every  thing  that 
might  ofiend  God,  and  to  conform  the  life  according  to  his  will ;  to  desire, 
expect,  and  receive  all  good  things  from  God  alone,  by  a  true  faith,  and  to 
render  thanks  for  the  benefits  received. 

This  thankfulness  likewise  consists  of  two  parts — truth  and  justice. 
Truth  acknowledges  and  professes  the  benefit  of  our  free  redemption,  and 
renders  thanks  unto  God  for  it.  Justice  offers  unto  God  such  a  return  as 
he  requires  from  us,  which  is  nothing  else  than  a  true  worship  of  him,  con- 
sisting of  obedience  and  good  works.  The  doctrine  of  prayer  belongs  to 
truth ;  whilst  that  of  good  works  to  justice.  That  in  which  both  these 
things  root  and  ground  themselves,  is  the  conversion  of  man  to  God:  for 
the  works  of  none  but  those  who  are  regenerated,  are  good  and  pleasing  to 
God.  Hence  we  must,  under  this  division  of  the  Catechism,  treat  of  man's 
conversion  to  God,  and  of  the  law  of  God.  There  are,  therefore,  four 
principal  Common  Places  which  belong  to  this  general  division  of  thankful- 
ness ;  Man's  conversion — good  works — the  Law  of  God,  and  prayer. 

The  order  and  connection  of  these  several  parts  may  be  thus  explained. 
We  have  learned,  from  what  has  been  said  upon  the  two  former  general 
divisions  of  the  Catechism,  that  we  are  redeemed  from  sin  and  death,  that 
is,  from  all  the  evils  of  guilt  and  punishment  by  no  merit  of  ours,  but  only 
by  the  mere  grace  of  God  for  the  sake  of  Christ's  merits.  From  this,  it 
follows  that  we  ought  to  be  thankful  to  God  for  this  great  benefit.     We 


OP  THANKFULNESS.  465 

cannot,  however,  show  and  approve  ourselves  thankful  to  God,  except  we 
are  truly  converted :  for  whatever  is  done  by  those  who  are  unconverted, 
is  done  without  faith,  and  is,  therefore,  sin  and  abomination  in  the  sight  of 
God.  Hence,  those  things  which  arc  to  be  spoken  concerning  man's  con- 
version to  God,  are  first  in  order.  Then  follows  the  suljcct  of  good  works, 
since  true  conversion  cannot  be  without  them,  and  we  in  this  way  especially 
show  our  gratitude  to  God.  Afterwards,  there  is  subjoined  the  doctrine 
respecting  the  law  of  God,  from  wliich  we  learn  what  constitutes  good 
works.  Those  now  are  in  reality  good  works  in  which  God  is  worshipped 
aright,  and  by  which  we  declare  our  gratitude  to  him ;  which  are  done  by 
faith,  according  to  the  command  of  God's  law,  and  with  the  design  that  we 
may  honor  and  glorify  God  thereby.  And  seeing  that  God  desires  to  be 
chiefly  honored  and  praised  by  us,  by  invocation  and  prayer,  it  follows, 
lastly,  that  prayer  is  likewise  necessary,  in  order  that  we  may  properly 
express  our  thankfulness  to  God. 


Question  86.  Since  then  we  are  delivered  from  our  misery,  merely  of 
grace  through  Christ,  without  any  merit  of  ours,  why  must  we  still  do  good 
works  ? 

A?isiver.  Because  that  Christ,  having  redeemed  and  delivered  us  by  his  blood,  also 
renews  us  by  his  Holy  Spirit,  after  his  own  image  ;  that  so  we  may  testify,  by  the 
whole  of  our  conduct,  our  gratitude  to  God  for  his  blessings,  and  that  he  may  be 
praised  by  us  ;  also,  that  eveiy  one  may  be  assured  in  himself  of  his  faith,  by  the 
fruits  thereof;  and  that  by  our  godly  conversation  others  may  be  gained  to  Christ. 

EXPOSITION. 

This  Question,  with  respect  to  the  moving  causes  of  good  works,  is 
placed  first,  even  before  the  Question  relating  to  man's  conversion,  not  be- 
cause good  works  precede  conversion,  but  because  the  things  which  follow 
are  in  this  way  more  strikingly  connected  with  what  precedes.  Human 
reason  argues  in  this  way  from  the  doctrine  of  free  satisfaction :  He  is  not 
bound  to  make  satisfaction,  for  whom  another  has  already  satisfied.  Christ 
has  satisfied  for  us.  Therefore,  there  is  no  need  that  we  should  pcrfonn 
good  works.  We  reply,  that  there  is  more  in  the  conclusion  than  in  the 
premises.  All  that  legitimately  follows,  is  :  Therefore,  we  ourselves  are 
not  bound  to  make  satisfaction,  which  we  grant,  1.  In  respect  to  the  justice 
of  God,  which  does  not  demand  a  double  payment.  2.  In  respect  to  our 
salvation,  which,  in  other  respects,  would  be  no  salvation.  Yet  we  are, 
nevertheless,  bound  to  render  obedience,  and  perform  good  works,  for  the 
reasons  which  are  referred  to,  and  explained  in  the  above  Question  of  the 
Catechism  : 

1.  Because  good  works  are  the  fruits  of  our  regeneration  by  the  Holy 
Spirit,  which  ai-e  always  connected  with  our  free  justification.  "  Whom  he 
called,  them  he  also  justified,  and  whom  he  justified,  them  he  also  glorified." 
"  Such  were  some  of  you  ;  iDut  ye  are  washed ;  but  ye  are  sanctified  ;  but 
ye  are  justified,"  &c.  (Rom.  8:  30.  1  Cor.  6:  11.)  Those,  therefore, 
who  do  not  perform  good  works,  show  that  they  are  neither  regenerated  by 
the  Spirit  of  God,  nor  redeemed  by  the  blood  of  Christ. 
80 


466  OF  THANKFULNESS. 

2.  That  we  may  express  our  gratitude  to  God  for  the  benefit  of  redemi> 
tion.  "  Yield  your  members  as  instruments  of  righteousness  unto  God." 
"  That  ye  present  your  bodies,  a  hving  sacrifice,  holy,  acceptable  unto 
God,  which  is  your  reasonable  service,"  &c.    (Rom.  6:  13  ;  12:  1.) 

3.  That  God  may  be  glorified  by  us.  "  Let  your  light  so  shine  before 
men,  that  they  may  see  your  good  works,  and  glorify  your  Father  which  is 
in  heaven."  ''  That  they  may,  by  your  good  works,  which  they  shall  be- 
hold, glorify  God  in  the  day  of  visitation."     (Matt.  5 :  16.     1  Pet.  2: 

4.  Because  they  are  the  fruits  of  faith  —  that  by  which  our  own  faith, 
as  well  as  the  faith  of  others  is  judged  of.  "  Give  diligence,  to  make  your 
calhng  and  election  sm-e  ; "  after  which  certain  copies  add  the  words,  hy 
good  works.  "  Every  good  tree  bringeth  forth  good  fruit ;  but  a  corrupt 
tree  bringeth  forth  evil  fruit."  ''  Faith  worketh  by  love."  "  But  the  fruit 
of  the  Spirit  is  love,  joy,  peace,  long-sufiering,  gentleness,  goodness,  faith, 
meekness,  temperance."    (2  Pet.  1 :  10.    Matt.  7  :  17.     Gal.  5  :  6,  22.) 

5.  That  we  may  bring  others  to  Christ.  "  "\Yhen  thou  art  converted, 
strengthen  thy  brethren."  "  Ye  wives,  be  in  subjection  to  your  own  hus- 
bands ;  that,  if  any  obey  not  the  word,  they  also  may,  without  the  word, 
be  won  by  the  conversation  of  their  wives."  "  Let  us  follow  after  the 
things  which  make  for  peace,  and  things  wherewith  one  may  edify  another." 
(Luke  22:  32.  1  Pet.  3:  1.  Rom.  14:  19.)  These  causes,  now,  must 
be  explained  and  urged  with  great  diligence,  in  our  sermons  and  exhorta- 
tions to  the  people  ;  and  here  we  may  cite,  as  being  in  point,  the  whole  of 
the  sixth  chapter,  and  the  first  part  of  the  eighth  chapter  of  Paul's  epistle 
to  the  Romans,  down  to  the  sixteenth  verse. 

For  a  further  explanation  of  the  first  cause,  we  may  remark,  that  the 
benefit  of  justification  is  not  given  without  regeneration  :  1.  Because  Christ 
has  merited  both  ;  viz.,  the  remission  of  sins,  and  the  habitation  of  God 
within  us  by  the  Holy  Spirit.  The  Holy  Spirit,  now,  is  never  inactive,  but 
is  always  efficacious,  and  so  brings  it  to  pass  that  those  in  whom  he  dwells 
are  made  conformable  to  God.  2.  Because  the  heart  is  purified  by  faith : 
for  in  all  those  to  whom  the  merits  of  Christ  are  applied  by  faith,  there  is 
kindled  the  love  of  God,  and  a  desu-e  to  do  those  thuigs  which  are  pleasing 
in  his  sight.  3.  Because  God  bestows  the  benefit  of  justification  upon  none, 
but  such  as  render  true  gratitude.  But  no  one  ever  renders  true  gratitude 
except  those  who  receive  the  benefit  of  regeneration.  Therefore,  neither 
of  these  can  be  separated  from  the  other. 

"We  must  also  observe  the  dilQference  which  exists  between  the  first  and 
second  causes.  The  first  shows  what  Christ  efiects  in  us  by  virtue  of  his 
death ;  whilst  the  second  teaches  to  what  we  are  bound  in  view  of  the  bene- 
fits received. 


Question  87.     Cannot   they  then  be  saved,  who,  contmuin;^  in  their 
wicked  and  ungrateful  fives,  are  not  converted  to  God  ? 

Answer.  By  no  means  ;  for  the  holy  Scripture  declares  that  no  unchaste  person, 
idolater,  adulterer,  thief,  covetous  man,  drunkard,  slanderer,  robber,  or  any  such  like, 
shall  inherit  the  kingdom  of  God. 


CONVERSION.  467 

EXPOSITION. 

This  Question  naturally  grows  out  of  the  preceding  one ;  for  since  good 
"works  are  the  fniits  of  our  regeneration  —  since  they  are  the  expression  of 
our  thankfulness  to  God,  and  the  evidences  of  ti-ue  faith ;  and  since  none 
are  saved  hut  those  in  whom  these  tilings  are  found ;  it  follows,  on  the 
other  hand,  that  evil  works  are  the  fruits  of  the  flesh — that  they  are  mani- 
festations of  ingratitude,  and  evidences  of  unbelief,  so  that  no  one  that 
continues  to  produce  them  can  be  saved.  Hence,  all  those  who  are  not 
converted  to  God  from  their  evil  works,  but  continue  in  their  sins,  arc  con- 
demned for  ever,  according  to  the  following  declarations  of  the  word  of 
God :  "  Know  ye  not  that  the  imrighteous  shall  not  inherit  the  kingdom  of 
God  ?  be  not  deceived ;  neither  fornicators,  nor  idolaters,  nor  adulterers, 
nor  effeminate,  &c.,  shall  inherit  the  kingdom  of  God."  "  Of  the  which  I 
have  told  you  in  times  past  that  they  wliich  do  such  things,  shall  not  inherit 
the  kingdom  of  God."  "  For  tliis  ye  know ;  that  no  whoremonger,  nor 
unclean  person,  nor  covetous  man,  who  is  an  idolater,  hath  any  inheritance 
in  the  kingdom  of  Christ  and  of  God ;  for  because  of  these  things  cometh 
the  wrath  of  God  upon  the  children  of  disobedience."  "  He  that  loveth 
not  his  brother  abideth  in  death."  (1  Cor.  6:  9.  Gal.  5:  21.  Eph. 
5 :  5,  6.     1  John  3  :  14.) 

We  may  also  observe,  that  another  reason  for  good  works  may  be  de- 
duced from  the  consequence  which  results  from  evil  works ;  viz.,  that  all 
those  who  perform  evil  works,  and  continue  in  their  wicked  and  ungrateful 
lives,  cannot  be  saved,  inasmuch  as  they  are  destitute  of  true  faith,  and 
conversion. 


THIRTY-THIRD  LORD'S  DAY. 

Question  88.     In  how  many  parts  doth  the  true  conversion  of  man  con- 
sist? 

Ansioer.     In  two  parts  ;  in  the  mortification  of  the  old,  and  in  the  quickening  of 
the  new  man. 

Question  89.     "What  is  the  mortification  of  the  old  man  ? 

Answer.     It  is  a  sincere  sorrow  of  heart,  that  we  have  provoked  God  by  our  sins  ; 
and  more  and  more  to  hate  and  flee  from  them. 

Question  90.     What  is  the  quickening  of  the  new  man  ? 

Answer.     It  is  a  sincere  joy  of  heart  in  God,  through  Clirist,  and  with  love  and 
delight  to  live  according  to  the  will  of  God  in  all  good  works. 

EXPOSITION. 

The  doctrine  touching  man's  conversion  to  God  now  claims  our  attention, 
concerning  which  we  must  inquire : 


468  CON^-ERSION. 

I.  7s  conversion  necessary  ? 

n.  What  is  it? 

in.  Of  Jioiv  many  parts  does  it  consist? 

lY.  ^VIlat  are  the  causes  of  it? 

V.  What  are  the  effects  of  it  ? 

VI.  Is  it  perfect  in  this  life  ? 

Vn.  In  ivhat  does  the  conversion  of  the  godly  differ  from  the  repent 
ance  of  the  iviched? 

I.      Is   THE   CONVERSION    OP  MAN  TO   GOD   NECESSARY.^ 

Man's  conversion  in  this  life  is  so  necessary,  that  without  it  no  one  can 
obtain  everlasting  life  in  the  world  to  come,  according  to  what  the  Scrip- 
tures teach :  ''  Except  a  man  be  born  of  water  and  of  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God."  "  Except  ye  repent,  ye  shall  all  like- 
wise perish."  "  They  which  do  such  things  shall  not  inherit  the  kingdom 
of  God."  "If  so  be  that  being  clothed  we  shall  not  be  found  naked." 
(John  3:  5.  Luke  13:  3.  1  Cor.  6:  9.  2  Cor.  5;  3.)  The  example 
of  the  foolish  virgins  (Matt.  25 :  1-10)  who  were  excluded  from  the  mar- 
riage, because  they  had  not  their  lamps  burning  and  filled  with  oil,  is  here 
in  point.  We  may  also  here  cite  the  following  declarations  of  Christ: 
"  Let  your  loins  be  girded  about,  and  your  lights  burning."  "  Be  ye 
ready  also;  for  the  Son  of  man  cometh  at  an  hour  when  ye  think  not." 
"  The  Lord  of  that  servant  will  come  in  a  day  when  he  looketh  not  for 
him,  and  at  an  hour  when  he  is  not  aware,  and  will  cut  him  in  sunder,  and 
will  appoint  him  his  portion  with  the  imbehevers."  (Luke  12 :  35,  40, 
46.)  We  may  here  also  quote  the  notable  saying  of  Cyprian  against 
Demetrius  :  "  When  ive  have  once  departed  this  life,  there  is  no  more  room 
for  repentance,  or  work  of  satisfaction.  Here  life  is  either  lost  or  gained: 
here  ive  secure  our  eternal  salvation  hy  the  ivorship  of  God  and  the  fruit  of 
faith.  Nor  let  any  one  he  hindered,  either  hy  sin  or  external  opposition, 
from  coming  to  ohtain  salvation.  iVb  repentance  is  too  late  for  any  one 
still  remaining  in  the  ivorld,^^  kc.  From  this  it  appears  how  necessary 
conversion  is  for  those  who  are  to  be  saved.  Hence  aU  our  exhortations 
to  repentance  must  be  based  upon  the  absolute  necessity  of  conversion  to 
God,  in  all  those  who  are  to  be  justified. 

11.    What  is  man's  Conversion  to  God? 

The  Hebrew  expresses  the  idea  of  conversion  by  the  word  Teschuhah; 
the  Greek  by  (xsrc/v :ja  and  .a;raa;Xs»a.  There  are  some  who  affirm  that 
these  Greek  words  differ  from  each  other  in  this :  that  the  former  is 
used  only  in  reference  to  the  repentance  of  the  godly,  whilst  the  latter  is 
used  also  in  reference  to  the  repentance  of  the  ungodly.  Of  Judas  it  is 
said,  that  he  repented  himself  (Jslsitt.  2T:  3),  where  the  word  ixs-aix^X-n^^is 
is  used.  Of  Esau  it  is  said,  he  found  no  place  of  repentance  (jxsra.M'.iy.g), 
(Heb.  12  :  IT.)  Of  God  it  is  said  (Rom.  11 :  29),  the  gifts  of  God  are 
without  repentance,  where  the  word  aa;ra,asX-/5ra  is  used ;  that  is,  they  are 
of  such  a  kind  that  he  himself  cannot  repent  of  them.  The  Septuagint, 
in  speakmg  of  God,  uses  both  words  without  making  any  distinction.     It 


CONVERSION.  469 

repents  me  (jAsraa.XcjjLa)  that  1  have  set  up  Saul  to  he  king.  (I  Sam.  15  : 
ll.)  The  Strength  of  Israel  will  not  lie  nor  repent  Q'\)  \i.zra\rjt]<iii).  The 
difference,  therefore,  is  either  very  small,  or  none  at  all,  unless  that  the  former 
Greek  word  above  mentioned  properly  signifies  a  change  of  the  mind,  whilst 
the  latter  expresses  a  change  of  the  will  or  purpose.  In  conversion,  how- 
ever, there  is  a  change  both  of  the  understanding  and  the  will. 

The  Latins  have  a  number  of  words  by  which  they  express  the  same 
thing.  They  call  it  regeneration  renovatio,  resipiscentia^  conversion  pjoeniterh- 
tia.  Resipiscentia  seems  properly  to  correspond  with  the  Greek  f/-f<ravo»a ; 
for  as  resipiscentia  is  derived  from  resipisco,  which  means  to  become  wise 
after  having  done  a  thing ;  so  fi-sravcja  is  from  (xsravosw,  which  means  to 
become  wise  after  having  committed  something  wrong;  to  change  the 
mind,  and  to  alter  the  purpose.  Poinitenia  is  said  to  be  derived  either 
from  pcenitet  or  from  pcena^  because  the  sorrow  which  is  in  repentance  is, 
as  it  were,  a  punishment.  Or  else,  as  Erasmus  supposes,  it  is  from  pone 
tenendo,  as  if  to  repent  were  to  lay  hold  of  a  later  purpose,  or  to  under- 
stand a  thing  after  it  is  done.  But  whatever  may  be  the  derivation  of  the 
word  pcenitentia  or  repentance,  it  is  more  obscure  than  the  term  conver- 
sion. For  repentance  does  not  comprehend  the  whole  extent  of  the  sub- 
ject— it  does  not  express  from  what,  and  to  what  we  are  changed,  but 
merely  signifies  the  sorrow  which  is  felt  after  the  commission  of  some  sin. 
Conversion,  on  the  other  hand,  embraces  the  whole,  as  it  adds  that  which 
is  the  beginning  of  a  new  life  by  faith. 

The  term  repentance  is,  moreover,  of  a  broader  signification  than  con- 
version :  for  conversion  is  spoken  of  only  in  reference  to  the  godly,  who 
alone  are  converted  to  God.  The  same  thing  may  be  said  of  iisra'jori  and 
resipiscentia,  —  that  they  refer  merely  to  the  godly;  for  by  these  three 
terms  the  new  life  of  the  godly  is  signified.  But  pcenitentia  is  spoken  of 
the  ungodly  also,  as  of  Judas,  who  did  indeed  repent  of  his  wicked  deed, 
but  was  not  converted ;  because  the  ungodly,  when  they  sorrow,  are  not 
converted  or  reformed.  Thus  far  we  have  spoken  of  the  terms  which 
have  reference  to  this  subject ;  we  must  now  proceed  to  inquire  into  the 
thing  itself. 

A  definition,  with  respect  to  the  parts  of  conversion,  may  be  obtained 
from  the  88th  Question  of  the  Catechism,  where  it  is  defined  to  be  the 
mortification  of  the  old,  and  the  quickening  of  the  new  man.  It  is  more 
fully  expressed  in  the  following  definition :  Man^s  conversion  to  God  con- 
sists in  a  change  of  the  corrupt  mind  and  w^ill  into  that  which  is  good, 
produced  by  the  Holy  Ghost  through  the  preaching  of  the  law  and  the 
gospel,  which  is  followed  by  a  sincere  desire  to  produce  the  fruits  of  re- 
pentance, and  a  conformity  of  the  life  to  all  the  commands  of  God.  This 
definition  is  confirmed  by  the  following  passages  of  Scripture :  "If  thou 
wilt  return,  return  unto  me."  "  Wash  you,  make  you  clean."  "  But  ye 
are  washed ;  but  ye  are  sanctified  in  the  name  of  the  Lord  Jesus,  and  by 
the  Spirit  of  our  God."  "Depart  from  evil,  and  do  good."  (Jer.  4:  1. 
Is.  1:  16.  1  Cor.  6:  11.  Ps.  34:  14.)  The  whole  definition  is  ex- 
pressed in  Acts  26 :  18,  20 :  "I  send  thee  to  open  their  eyes,  and  to 
turn  them  from  darkness  to  light,  and  from  the  power  of  Satan  unto  God, 
that  they  may  receive  forgiveness  of  sins,  and  inheritance  among  them 
which  are  sanctified  by  faith  that  is  in  me."  "But  shewed  that  they 
should  repent,  and  turn  to  God,  and  do  works  meet  for  repentance." 


iTO  .  ^,_  CONVERSION. 

III.     Of  how  many  parts  does  Conversion  consist? 

Conversion  consists  of  two  parts :  the  mortification  of  the  old  man,  and 
the  quickening  of  the  new  man.  We  speak  more  properly  in  this  way, 
using  the  language  of  Paul,  than  if  we  were,  as  some  do,  to  make 
conversion  consist  in  contrition  and  faith.  By  contrition  they  understand 
mortification ;  and  by  faith  the  joy  which  follows  the  desire  of  righteous- 
ness and  new  obedience,  wliich  are  indeed  effects  of  faith,  but  not  faith 
itself.  Contrition  also  precedes  conversion,  but  is  not  conversion  itself,'-'nor 
any  part  of  it,  being  only  a  preparation,  or  that  which  leads  to  conversion ; 
and  that  only  in  the  elect.  The  old  man  wliich  is  mortified  is  the  sinner 
only,  or  the  corrupt  nature  of  man.  The  new  man  which  is  quickened  is 
he  who  begins  to  depart  from  sin,  or  it  is  the  nature  of  man  as  regenerated. 
The  mortification  of  the  old  man,  or  of  the  flesh,  consists  in  the  laying  off 
and  subduing  of  the  corruption  of  our  nature,  and  includes,  1.  A  know- 
ledge of  sin,  and  of  the  wrath  of  God.  2.  Sorrow  for  sin,  and  on  account 
of  having  offended  God.  3.  Hatred  of  sin,  and  an  earnest  desire  to  avoid 
it.  The  Scriptures  speak  of  this  mortification  of  sin  in  the  following 
places :  "  If  ye  through  the  Spirit  do  mortify  the  deeds  of  the  body,  ye 
shall  live."  "  Rend  your  hearts,  and  not  yom-  garments."  "  Come  and 
let  us  return  unto  the  Lord ;  for  he  hath  torn,  and  he  will  heal  us  ;  he  hath 
smitten,  and  he  will  bind  us  up."  (Rom.  8 :  13.  Joel  2 :  13.  Hosea 
6  :  1.)  From  this  it  appears  that  mortification,  or  conversion,  is  very  im- 
properly attributed  to  the  wicked,  in  whom  there  is  no  hatred  or  shunning 
of  sin,  nor  sorrow  for  sin,  all  of  which  is  embraced  in  the  mortification  of 
the  old  man.  A  knowledge  of  sin  precedes  sorrow,  because  the  affections 
of  the  heart  follow  knowledge.  Sorrow  may  follow  a  knowledge  of  sin  on 
the  part  of  the  ungodly,  from  a  sense  of  present,  and  from  a  fear  of  future 
evU,  viz :  of  temporal  and  eternal  punishment ;  yet  this  sorrow  is  not  pro- 
perly a  part  of  conversion,  nor  a  preparation  to  it ;  but  rather  a  flight  and 
turning  away  from  God,  and  a  rushing  into  desperation,  as  in  the  case  of 
Cain,  Saul,  Judas,  &c.  It  is  called  a  sorrow,  not  unto  salvation — the 
sorrow  of  the  world,  working  death  —  a  sorrow  not  after  a  godly  sort,  &c. 
In  the  godly,  however,  this  sorrow  arises  from  a  sense  of  the  displeasure 
of  God,  which  they  sincerely  acknowledge  and  lament,  and  is  connected 
with  a  hatred  and  abhorrence  of  all  past  sms,  and  with  a  shimning  or  turn- 
ing away  from  all  present  and  future  sin.  This  sorrow  is  a  part  of  con- 
version, or  at  least  a  preparation  to  it,  and  is  called  a  sorrow  unto  salvation 
—  a  sorrow  which  is  after  a  godly  sort,  working  repentance  unto  salvation. 
The  knowledge  of  sin,  sorrow  for  sin,  and  a  flying  from  it,  differ  in  their 
subject,  or  as  it  respects  that  part  of  our  being  in  which  they  have  their 
proper  seat.  The  knowledge  of  sm  is  in  the  mind,  sorrow  for  sin  in  the 
heart,  and  fleeing  from  it  in  the  will.  The  turning,  which  is  included  in 
conversion,  is  in  the  heart  and  will,  and  is  a  turning  from  one  thing  to 
another — from  evil  to  good,  according  to  what  the  Psalmist  says :  "De- 
part from  evil  and  do  good."     (Ps.  34:  14.) 

It  is  called  in  Scripture  riwriifi cation,  1.  Because,  as  one  that  's  dead 
cannot  perform  the  actions  of  a  living  man,  so  our  nature,  when  its  cor- 
ruption is  once  removed,  no  more  performs  the  actions  peculiar  to  it  in  its 
corrupt  state  ;  that  is,  it  does  not  produce  actual  sin  when  original  sin  is 
once  circumscribed  and  kept  under  proper  restraint.     "  For  he  that  is  dead 


CONVERSION. 


471 


is  freed  from  sin."  (Rom.  6 :  7.)  2.  Because,  this  mortification  is  not 
"without  ^vrestling  and  pain:  "for  the  flesh  lustcth  against  the  Spirit." 
(Gal.  o  :  17.)  It  is  for  this  reason  that  this  mortification  is  called  a  cru- 
cifixion of  the  flesh.  "  They  that  arc  Christ's  have  crucified  the  flesh  with 
the  afiections  and  lusts."  (Gal.  5  :  24.)  3.  Because,  it  is  a  ceasing  from 
sin.  It  is,  moreover,  not  simply  called  mortification,  but  the  mortification 
of  the  old  man,  because,  by  it  not  the  substance  of  man,  but  sin  in  man,  is 
destroyed.  The  expression,  old  man,  is  also  added  for  the  purpose  of  dis- 
tinguishing between  the  repentance  of  the  godly  and  ungodly  ;  for  in  the 
godly,  not  the  man,  but  the  old  man  is  destroyed,  whilst  in  the  ungodly  it 
is  not  the  old  man,  but  the  man. 

The  quickening  of  the  neio  man  is  a  true  joy  and  delight  in  God, 
through  Christ,  and  an  earnest  and  sincere  desire  to  regulate  the  life 
according  to  the  will  of  God,  and  to  perform  all  good  works.  It  embraces 
three  things  which  are  diflerent  from  what  is  included  in  mortification:  1. 
A  knowledge  of  the  mercy  of  God,  and  an  application  of  it  in  Christ.  2. 
Joy  and  delight  arising  from  the  fact  that  God  is  reconciled  to  us  through 
Christ,  and  that  obedience  is  begun  in  us  and  shall  be  perfected.  3.  An 
ardent  desire  to  perform  new  obedience,  or  to  sin  no  more,  but  to  render 
gratitude  to  God  during  our  whole  life,  and  to  retain  his  love,  which  desire 
is  itself  new  obedience  according  to  the  following  declarations  of  Scripture  : 
"  Being  justified  by  faith  we  have  peace  with  God  through  our  Lord  Jesus 
Christ."  "  The  kingdom  of  God  is  righteousness,  and  peace,  and  joy  in 
the  Holy  Ghost."  "  I  dwell  in  the  high  and  holy  place ;  with  him  also 
that  is  of  a  contrite  and  humble  spirit  to  revive  the  spirit  of  the  humble, 
and  to  revive  the  heart  of  the  contrite  ones."  "  Likewise,  reckon  ye  also 
yourselves  to  be  dead  indeed  unto  sin,  but  alive  unto  God  through  Jesus 
Christ  our  Lord."  "  Nevertheless  I  live  ;  yet  not  I,  but  Christ  liveth  in 
me ;  and  the  life  which  I  now  live  in  the  flesh,  I  live  by  the  faith  of  the 
Son  of  God,  who  loved  me  and  gave  himself  for  me."  (Rom.  5:1;  14 : 
17.     Is.  57  :  15.     Rom.  6  :  11.     Gal.  2  :  20.) 

This  part  of  conversion  is  called  quickening,  1.  Because,  as  a  living 
man  performs  the  actions  of  one  that  is  alive,  so  this  quickening  includes 
the  kindling  of  new  light  in  the  understanding,  and  the  producing  of  new 
qualities  and  activities  in  the  will  and  heart,  from  which  a  new  life  and 
new  works  proceed.  2.  Because,  it  includes  on  the  part  of  those  who  are 
converted,  joy  and  delight  in  God,  which  afibrds  great  comfort  and  conso- 
lation. It  is  added  through  Christ,  because  we  cannot  rejoice  in  God, 
unless  he  be  reconciled  unto  us.  It  is  now  only  through  Christ  that  God 
is  reconciled  unto  us.     Hence,  we  only  rejoice  in  God  through  Christ. 

These  two  parts  of  conversion  spring  from  faith.  The  reason  is,  because 
no  one  can  hate  sin  and  draw  nigh  to  God,  unless  he  loves  God.  But  no  one 
loves  God  who  is  not  possessed  of  faith.  Hence,  although  there  is  no  express 
mention  made  of  faith  in  either  part  of  conversion,  this  is  done,  not  because 
faith  is  excluded  from  conversion,  but  because  the  whole  doctrine  of  con- 
version and  thankfulness  presupposes  it,  as  a  cause  is  presupposed  from 
the  presence  of  its  own  peculiar  effect. 

Obj.  But  faith  produces  joy.  Therefore,  it  does  not  produce  grief 
and  mortification.  Ans.  It  is  not  absurd  to  afiirm  that  the  same  cause 
produces  different  effects  by  a  different  kind  of  operation  and  in  different 
respects.     So  faith  produces  grief,  not  of  itself,  but  by  an  accident,  which 


472  CONVERSION. 

is  sin,  by  which  we  offend  God  our  kind  and  gracious  father.  Of  itself  it 
produces  joj,  because  it  assures  us  of  God's  fatherly  will  towards  us,  by 
and  for  the  sake  of  Christ.  Reply.  The  preaching  of  the  law  precedes 
faith,  since  the  preaching  of  repentance  commences  with  the  law.  But 
,  the  preaching  of  the  law  works  sorrow  and  wrath.  Therefore,  there  is  a 
certain  sorrow  before  faith.  Ans.  We  grant  that  there  is  a  certain  sorrow 
before  faith,  but  not  such  as  constitutes  a  part  of  conversion ;  for  the  sor- 
row of  the  ungodly  which  is  before  and  without  faith,  is  rather  a  turning 
away  from  God,  than  a  return  to  him,  which  being  contrary,  cannot  agree 
neither  wholly  nor  in  part.  But  the  contrition  and  sorrow  which  the  elect 
experience  is  a  certain  preparation,  leading  to  conversion,  as  we  have 
already  shown. 

IV.    What  are  the  causes  of  Conversion  ? 

The  Holy  Spirit,  or  God  himself,  is  the  chief  efficient  cause  of  our  con* 
version.  Hence,  it  is  that  the  saints  pray  that  God  would  convert  them, 
and  that  repentance  is  frequently  called  in  the  Scriptures  the  gift  of  God. 
"  Turn  thou  me  and  I  shall  be  turned,  for  thou  art  the  Lord  my  God." 
"  Turn  thou  us  unto  thee,  0  Lord,  and  we  shall  be  turned."  "  Him  hath 
God  exalted  with  his  right  hand  to  be  a  Prince  and  a  Saviour  to  give  re- 
pentance to  Israel,  and  forgiveness  of  sins ;"  from  which  we  may  draw  a 
most  forcible  argument  in  proof  of  the  Divinity  of  Christ,  inasmuch  as  it 
is  peculiar  to  God  alone  to  grant  repentance  and  forgiveness  of  sins, 
"  Then  hath  God  also  to  the  Gentiles  granted  repentance  unto  life."  "  If 
God,  peradventure,  will  give  them  repentance  to  the  acknowledging  of  the 
truth,  and  that  they  may  recover  themselves  out  of  the  snare  of  the  devil," 
&c.  (Jer.  31:  18.  Lamen.  5:  21.  Acts  5:  31;  11:  18.  2  Tim. 
2:  25.) 

The  means  or  instrumental  causes  of  conversion  are  the  law  —  the  gos- 
pel, and  again,  the  doctrine  of  the  law  after  that  of  the  gospel.  For  the 
preaching  of  the  law  goes  before,  preparing  and  leading  us  to  a  knowledge 
of  the  gospel :  "  for  by  the  law  is  the  knowledge  of  sin."  (Rom.  3  :  20.) 
Hence,  there  can  be  no  sorrow  for  sin  without  the  law.  After  the  sinner 
has  once  been  led  to  a  knowledge  of  sin,  then  the  preaching  of  the  gospel 
follows,  encouraging  contrite  hearts  by  the  assurance  of  the  mercy  of  God 
through  Christ.  Without  this  preaching  there  is  no  faith,  and  without 
faith  there  is  no  love  to  God,  and  hence  no  conversion  to  him.  After  the 
preaching  of  the  gospel,  the  preaching  of  the  law  again  follows,  that  it 
may  be  the  rule  of  our  thankfulness  and  of  our  hfe.  The  law,  therefore, 
precedes,  and  follows  conversion.  It  precedes  that  it  may  lead  to  a  know- 
ledge and  sorrow  for  sin :  it  follows  that  it  may  serve  as  a  rule  of  life  to 
the  converted.  It  is  for  this  reason  that  the  prophets  first  charge  sin  upon 
the  ungodly,  threaten  punishment,  and  exhort  to  repentance  ;  then  comfort 
and  promise  pardon  and  forgiveness  ;  and  lastly,  again  exhort  and  prescribe 
the  duties  of  piety  and  godliness.  Such  was,  also,  the  character  of  the 
preaching  of  John  the  Baptist.  It  is  in  this  way,  that  the  preaching  of 
repentance  comprehends  the  law  and  the  gospel,  although  in  effecting  con- 
version each  has  a  part  to  perform  peculiar  to  itself. 

The  next  instrumental  and  internal  cause  of  conversion,  is  faith.    With- 
out faith  there  is  no  love  to  God,  and  unless  we  know  what  the  will  of  God 


CONVERSION.  473 

towards  us  Is ;  viz.,  that  ho  will  remit  unto  us  our  sins  by  and  for  the  sake 
of  Christ,  conversion  will  never  be  begun  in  us,  neither  as  its  respects  the 
mortification  of  the  old  man,  nor  as  it  respects  the  quickening  of  the  new  : 
for  by  faith  the  heart  is  purified.  (Acts  15  :  9.)  Without  faith  we  can 
have  no  true  joy  or  delight  in  God ;  without  faith  we  cannot  love  God  ;  and 
whatsoever  is  not  of  faith,  is  sin.  (Rom.  14  :  23.)  All  good  works  pro- 
ceed from  faith,  as  their  fountain.  "  Being  justified  by  faith,  we  liavo 
peace  Avith  God  through  our  Lord  Jesus  Christ."     (Rom.  5:1.) 

The  causes  which  contribute  to  our  conversion  are  the  cross,  with  the  chas- 
tisements inflicted  upon  ourselves  and  others  ;  also  the  benefits,  punishments 
and  example  of  others,  &c.  "  Thou  hast  chastised  me,  and  I  was  chastised, 
as  a  bullock  unaccustomed  to  the  yoke."  "  It  is  good  for  me  that  I  have 
been  afflicted,  that  I  might  learn  thy  statutes."  "  Let  your  fight  so  shine 
before  men,  that  they  may  see  your  good  works  and  glorify  your  Fatlier 
which  is  in  heaven."  (Jer.  31 :  18.  Ps.  119  :  71.  Matt.  5  :  1(3.)  The 
subject^  or  matter  in  which  conversion  is  grounded,  is  the  understanding, 
the  will,  the  heart,  and  all  the  affections  of  man  in  which  a  change  is 
produced. 

The  form  of  conversion  is  the  turning  itself  with  all  the  circumstances 
that  are  connected  with  it,  which  includes,  1.  As  it  respects  the  mind  and 
understanding,  a  correct  judgment  of  God,  together  with  his  will  and  works. 
2.  As  it  respects  the  will,  a  sincere  and  earnest  desire  to  avoid  those  falls 
and  things  which  offend  God,  with  a  steady  purpose  to  obey  him,  according 
to  all  his  commandments.  3.  As  it  respects  the  heart,  new  and  holy  de- 
sires and  affections  in  accordance  with  the  divine  law.  4.  As  it  respects 
the  external  actions  and  fife,  rectitude  and  obedience  begun,  according  to 
the  law  of  God.  The  object  of  conversion  is,  1.  Sin,  or  disobedience,  which 
is  the  thing  from  which  we  are  converted.  2.  Righteousness,  or  new 
obedience,  which  is  the  thing  to  which  we  are  converted.  The  chief  end 
of  conversion  is  the  glory  of  God ;  the  next  end,  which  is  subordinate  to 
the  glory  of  God,  is  our  good,  which  consists  in  our  blessedness  and  enjoy- 
ment of  eternal  life.  The  conversion  of  others  is  another  end,  still  less 
principal,  than  those  just  mentioned.  "  And  when  thou  art  converted, 
strengthen  thy  brethren."  "  Let  your  light  so  shine  before  men,  that  they 
may  see  your  good  works  and  glorify  your  Father  which  is  in  heaven." 
(Luke  22  :  32.     Matt.  5  :  16.) 

The  questions  respecting  Pelagianism  are  here  properly  in  place ;  Whe- 
ther a  man  can  convert  himself  without  the  grace  of  the  Holy  Spirit :  and, 
Whether  a  man  can,  hy  the  exercise  of  his  free  poiver  of  choice,  ^;r<?^are 
himself  for  the  reception  of  divine  grace,  Pelagius  maintained  the  first,  in 
opposition  to  what  the  Scriptures  most  plainly  affirm.  "  Turn  thou  me, 
and  I  shall  be  turned."  "  It  is  God  which  worketh  in  you,  both  to  will 
and  to  do,  of  his  good  pleasure."  "  A  corrupt  tree  cannot  bring  forth  good 
fruit."  (Jer.  31:  18.  Phil.  2:  13.  Matt.  7:  18.)  The  Schoolmen 
and  Papists  at  this  day  defend  the  last  proposition  respecting  Pelagianism, 
in  opposition  to  the  explicit  declarations  of  the  word  of  God  just  cited,  and 
also  in  contradiction  to  what  Christ  himself  affirms,  when  he  says,  "  No 
man  can  come  to  me,  except  the  Father  which  hath  sent  me  draw  him." 
(John  6 :  44.)  Thomas  Aquinas  attributes  a  certain  preparation  to  the 
free-will  of  man,  but  not  conversion.  He  speaks  however  of  this  prepara- 
tion, as  though  it  contributed  to  the  grace  of  conversion,  which  it  docs  by 


474  CONVERSION. 

the  gracious  aid  of  God,  moving  us  inwardly.     Vide  sum.  theol.  partis 
primse,  parte  secunda,  qu^st.  109,  ad  6.  ' 

V.    What  are  the  effects  of  Conversion? 

The  effects  of  conversion  are,  1.  A  true  and  ardent  love  to  God,  and 
our  neighbor.  2.  An  earnest  desire  to  obey  God,  without  any  exception, 
according  to  all  his  commandments.  3.  All  good  works,  or  new  obedience 
itself.  4.  A  desire  to  convert  others,  and  bring  them  in  the  way  of 
salvation.  In  a  tvord,  the  fruits  of  true  repentance  are  the  duties  of  piety 
towards  God,  and  of  charity  towards  our  neighbor. 

VI.    Is  Conversion  perfect  in  this  life? 

Our  conversion  to  God  is  not  perfect  in  this  life,  but  is  here  continually 
advancing,  until  it  reaches  the  perfection  which  is  proposed  in  the  life  to 
come.  *'  We  know  in  part."  (1  Cor.  13  :  9.)  All  the  complaints  and 
prayers  of  the  saints  are  confirmations  of  this  truth.  "  Cleanse  thou  me 
from  secret  faults."  "  0  wretched  man  that  I  am,  who  shall  deliver  me 
from  the  body  of  this  death."  (Ps.  19  :  13.  Eom.  7  :  24.)  The  con- 
flict which  is  continually  going  on  in  those  who  are  converted,  bears  testi- 
mony to  the  same  truth.  "  The  flesh  lusteth  against  the  Spirit,  and  the 
Spirit  against  the  flesh,"  &c.  (Gal.  5 :  17.)  The  same  thing  may  be 
said  of  the  exhortations  of  the  prophets  and  apostles,  in  which  they  exhort 
those  who  are  converted  to  turn  more  fully  unto  God.  "  He  that  is  right- 
eous, let  him  be  righteous  still,  and  he  that  is  holy,  let  him  be  holy  still." 
(Rev.  22:  11.)  We  may  also  establish  the  same  thing  in  the  following 
manner :  Neither  the  mortification  of  the  flesh,  nor  the  quickening  of  the 
Spirit,  is  absolute  or  perfect  in  the  saints  in  this  life.  Therefore,  neither 
is  conversion,  which  consists  of  these  two  parts,  perfect.  As  it  respects  the 
mortification  of  the  old  man,  the  case  is  clear,  and  does  not  admit  of  doubt 
that  it  is  not  perfect  in  this  fife  ;  because  the  saints  do  not  only  continually 
strive  against  the  lust  of  the  flesh,  but  they  also  often  for  a  time  yield,  and 
give  over  in  this  conflict  —  often  do  they  sin,  fall  and  offend  God,  although 
they  do  not  defend  their  sins,  but  detest,  deplore,  and  endeavor  to  avoid 
them.  As  it  regards  the  imperfection  of  the  quickening  of  the  new  man, 
the  same  conflict  is  a  sufficient  testimony ;  and  surely  as  our  knowledge  is 
now  only  in  part,  the  renovation  of  the  w^ill  and  heart  must  also  be  imperfect : 
for  the  will  follows  the  knowledge  which  we  have. 

There  are  two  plain  reasons  why  the  will,  in  the  case  of  those  who  are 
converted,  tends  imperfectly  to  the  good  in  this  life  :  1.  Because  the  reno- 
vation of  our  nature  is  never  made  perfect  in  this  fife,  neither  as  it  respects 
our  knowledge  of  God,  nor  the  inclination  which  we  have  to  obey  him.  The 
single  complaint  and  acknowledgment  which  the  apostle  Paul  made  is  a 
sufficient  proof  of  w^hat  we  have  just  said.  "  I  know  that  in  me,  that  is,  in 
my  flesh  dwelleth  no  good  thing,"  &c.  (Rom.  7  :  18,  19.)  2.  Because 
those  who  are  converted  are  not  always  governed  by  the  Holy  Spi:  it,  but 
are  sometimes  for  a  season  deserted  by  God,  either  for  the  purpose  of  try- 
ing, or  chastising,  or  humbling  them  ;  yet  they  are  nevertheless  brought  to 
repentance,  so  as  not  to  perish.  "  Lord,  I  believe,  help  thou  mine  unbe- 
lief."    (Mark  9 :  24.) 


I 


CONVERSION.  475 

But  why  does  God  not  perfect  conversion  in  the  case  of  his  people  in 
this  life,  seeing  that  he  is  able  to  effect  it  ?  The  reasons  are,  1.  That  the 
saints  may  be  humbled  and  exercised  in  faith,  patience,  prayer  and  wrest- 
ling against  the  flesh,  and  that  they  may  not  boast  of  their  perfection, 
thinking  of  themselves  more  highly  than  they  ought,  but  daily  pray ; 
"  Enter  not  into  judgment  with  thy  servant."  "  Forgive  us  our  sins." 
(Ps.  143  :  2.  Matt,  (i :  12.)  2.  That  they  may  press  forward  more  and 
more  unto  perfection,  and  desire  it  more  earnestly.  That,  tramj^ling  the 
world  under  their  feet,  they  may  run  with  greater  alacrity  in  the  Christian 
course,  and  aspire  after  those  joys  that  are  laid  up  in  heaven,  knowing  that 
it  will  not  be  until  then  that  they  shall  fully  enjoy  their  promised  inher- 
itance. "  Set  your  affection  on  things  above,  not  on  things  on  the  earth, 
for  ye  are  dead,  and  your  life  is  hid  with  Christ  in  God."  "  Mortify, 
therefore,  your  members  which  are  upon  the  earth."  "  It  doth  not  yet 
appear  what  we  shall  be ;  but  we  know  that  when  he  shall  appear,  wc 
shall  be  like  him."     (Col.  3  :  2,  3,  5.     John  3  :  2.) 

Concerning  this  imperfection  Calvin  writes  in  the  following  expressive 
language :  "  TJiis  restoration  is  not  accomplished  in  a  sincjle  moment^  or 
day ^  or  year ;  hut  hy  continual^  and  sometimes  even  sloiv  advances,  the 
Lord  destroys  the  carnal  corruptions  of  his  chosen,  purifies  them  from  all 
'pollution,  and  consecrates  them  as  temples  to  himself;  renewing  all  their 
senses  to  real  purity,  that  they  may  employ  their  whole  life  in  the  exercise 
of  repentance,  and  knoiv  that  this  warfare  will  be  terminated  only  indeath.^* 
Inst.  lib.  3.  cap.  3.  sec.  9.  The  sections  following  the  one  from  which  we 
have  quoted,  down  to  the  fifteenth,  may  also  be  read  to  advantage,  in  which 
there  is  a  disputation  learnedly  set  forth  against  the  Cathari  and  Anabap- 
tists, in  reference  to  the  remains  of  sin  which  cleave  to  the  godly  as  long 
as  they  remain  in  the  flesh. 

YII.    In  what  does  the  conversion  of  the  godly  differ  from  the 

REPENTANCE  OF  THE  UNGODLY  ? 

The  term  repentance  is  used  in  reference  to  the  ungodly  as  well  as  to 
the  godly,  because  there  are  certain  things  in  which  they  agree,  as  in  a 
knowledge  of  sin,  and  sorrow  on  account  of  it.  As  it  respects  other 
things,  however,  there  is  a  wide  difference.  They  differ,  1.  In  the  mo- 
ving cause  of  repentance,  or  in  the  sorrow  wliich  is  felt.  The  wicked  are 
sorrowful,  not  on  accomit  of  having  offended  God,  but  merely  because  of 
the  punishment  which  they  have  brought  upon  themselves,  and  which  ne- 
cessarily attaches  itself  to  the  violation  of  God's  law.  If  it  were  not  for 
this,  they  would  never  manifest  any  sorrow  for  sin.  So  Cain  was  sorrow- 
ful merely  on  account  of  the  punishment  which  God  inflicted  upon  liim  for 
his  sin.  ''  My  iniquity"  (that  is  the  punishment  of  my  miquity)  "  is 
greater  than  I  can  bear.  Behold  thou  hast  driven  me  out  this  day  from  the 
face  of  the  earth,"  &c.  The  godly,  however,  do,  indeed,  dread  the  pun- 
ishment of  sin,  but  they  are  pained  and  grieved  more  particularly  on 
account  of  sin  itself,  and  the  offence  which  they  have  committed  against 
God.  So  it  was  in  the  case  of  David :  "  Against  thee,  thee  only  have  I 
sinned:  my  sin  is  ever  before  me."  (Ps.  51 :  3,  4.)  So  it  was  also  in 
the  case  of  Peter,  who  wept  bitterly  on  account  of  having  offended  Christ. 
The  sorrow  of  Judas,  however,  did  not  arise  on  account  of  the  evil  of  sin, 


476  GOOD   WORKS. 

but  merely  on  account  of  the  punishment  which  followed  his  crime.     Horace 
expresses  this  distinction  in  the  following  language :    (lib.  1.  epist.  16.) 

Oderunt  peccare  boni,  virtutis  amore, 
Tu  nihil  admittes  in  te,  formidine  pcEnae. 

2.  The  repentance  of  the  godly  differs  from  that  of  the  ungodly  as  it 
respects  the  efficient  cause  of  it.  The  repentance  of  the  ungodly  pro- 
ceeds from  distrust  and  despair,  so  that  their  despair,  disquietude  and  hatred 
to  God  increases.  The  repentance  of  the  godly,  however,  proceeds  from 
faith,  or  the  confidence  which  they  have  in  the  mercy  of  God,  and  in  a 
gracious  reconciliation  with  him  by  and  for  the  sake  of  Christ. 

3.  They  differ  inform.  The  repentance  of  the  godly  is  a  turning  to 
God  from  the  devil,  sin  and  their  old  nature ;  because  they  do  not  only 
sorrow,  but  also  encourage  themselves  by  exercising  confidence  in  the  me- 
diator— they  confide  in  Christ,  rejoice  in  God,  and  trust  in  him  saying 
with  David,  '^  Purge  me  with  hyssop,  and  I  shall  be  clean."  (Ps.  51 :  7.) 
The  repentance  of  the  ungodly  is  a  turning  away  from  God  to  the  devil, 
to  hatred  and  repining  against  God,  and  to  despair. 

4.  They  differ  in  their  effects.  The  repentance  of  the  godly  is  fol- 
lowed by  new  obedience ;  and  in  proportion  to  the  depth  of  their  repen 
tance  is  the  old  man  mortified  in  them,  and  the  desire  of  righteousness  in- 
creased. But  the  repentance  of  the  ungodly  is  not  followed  by  new  obe- 
dience ;  but  they  continue  in  sin  and  return  to  their  vomit,  although  for  a 
time  they  feigned  to  repent  of  their  sins,  as  Ahab  did.  They  are,  indeed, 
mortified,  and  destroyed,  but  the  corruption  of  their  nature  is  not  subdued : 
yea,  by  how  much  the  more  they  repent,  by  so  much  the  more  is  hatred, 
distrust,  and  aversion  to  God  increased  in  them,  so  that  they  are  continu- 
ally being  brought  more  and  more  under  the  power  and  dominion  of  Satan. 


Question  91.     But  what  are  good  works  ? 

Answer.  Only  those  which  proceed  from  a  true  faith,  are  performed  according  to 
the  law  of  God,  and  to  his  glory,  and  not  such  as  are  founded  on  our  imaginations, 
or  the  institutions  of  men. 

EXPOSITION. 

The  doctrine  concerning  good  works  belongs  properly  to  this  Question  of 
the  Catechism,  concerning  which  we  must  enquire  particularly : 

I.      What  are  good  ivorks  ? 

II.  Hoiv  may  they  he  performed? 

III.  Are  the  works  of  the  saints  pure  and  perfectly  good? 

IV.  How  can  our  works  please  Grod  since  they  are  only  imperfectly  good? 
V.      Why  must  we  perform  good  works? 

YI.     Do  your  good  works  merit  any  thing  in  the  sight  of  God? 

I.    What  are  good  works? 

Good  works  are  such  as  are  performed  according  to  the  law  of  God, 
such  as  proceed  from  a  true  faith,  and  are  directed  to  the  glory  of  God. 


GOOD   WORKS.  477 

Three  things,  therefore,  claim  our  attention  in  the  exposition  of  this  ques- 
tion: 1.  The  conditions  necessary  to  constitute  a  work  good  in  the  sight 
of  God.  2.  The  difference  between  the  works  of  tlie  regenerate  and  the 
unregcnerate.  3.  In  what  respect,  or  how  far  the  moral  works  of  the 
ungodly  are  sins. 

Fint^  that  a  work  may  be  good  and  pleasing  in  the  sight  of  God  these 
three  conditions  are  necessary : 

1.  It  must  be  commanded  by  God.  No  creature  has  the  right,  or 
power  to  institute  the  worship  of  God.  But  good  works  (we  speak  of 
moral  good)  and  the  worship  of  God  are  the  same.  Moral  good  differs 
widely  from  natural  good,  inasmuch  as  all  actions,  in  as  far  as  they  arc 
actions,  including  even  those  of  the  wicked,  are  naturally  good ;  but  all 
actions  are  not  morally  good,  or  in  accordance  with  the  justice  of  God. 
This  condition  excludes  all  will-worship,  as  well  as  the  figment  of  good  in- 
tentions, as  when  men  do  evil  that  good  may  come,  or  when  they  perform 
works  founded  upon  their  own  imaginations,  which  they  endeavor  to  thrust 
upon  God  in  the  place  of  worship,  which,  indeed,  are  not  evil  in  themselves, 
but  yet  are  not  commanded  by  God.  It  is  not  sufficient  for  the  worship  of 
God,  that  a  work  be  not  evil,  or  not  prohibited  :  it  must  also  be  commanded 
by  God,  according  to  what  the  Scriptures  declare,  "  To  obey  is  better  than 
sacrifice,  and  to  hearken  than  the  fat  of  rams."  "  Walk  in  my  statutes." 
"  In  vain  do  they  worship  me,  teaching  for  doctrines  the  commandments  of 
men."     (1  Sam.  15  :  22.     Ez.  20  :  19.     Matt.  15  :  9.) 

But  some  one  may  object  and  say,  that  works  of  indifference,  such  as 
may  be  done,  or  left  undone,  are  not  commanded  by  God,  and  yet  many 
of  them  are  pleasing  to  him ;  to  which  we  reply  that  they  are  not  pleasing 
to  God  in  themselves,  but  by  an  accident,  in  as  far  as  they  partake  of  the 
general  nature  of  love,  and  in  as  far  as  they  are  performed  for  the  purpose 
of  avoiding  offence,  and  for  the  sake  of  contributing  to  the  salvation  of  our 
fellow  men.  In  this  respect  they  are  commanded  by  God  in  general, 
although  not  specially. 

2.  That  a  work  may  be  good  it  must  proceed  from  a  true  faith,  wliich 
rests  upon  the  merit  and  intercession  of  Christ,  and  from  which  we  may  know 
that  we,  together  with  our  works,  are  acceptable  to  God  for  the  sake  of  the 
mediator.  To  do  any  thing  from  a  true  faith  is,  1.  To  beheve  that  we 
are  acceptable  to  God  for  the  sake  of  the  satisfaction  of  Christ.  2.  That 
our  obedience  itself  is  pleasing  to  God,  both  because  it  is  commanded  by 
him,  and  because  the  imperfection  which  attaches  itself  to  it  is  made  accep- 
table to  God  for  the  sake  of  the  same  satisfaction  of  Christ  on  account  of 
which  God  is  well  pleased  with  us.  Without  faith  it  is  impossible  for  any 
one  to  please  God.  Nor  is  the  faith,  by  which  any  one  may  assure  him- 
self, that  God  wills  and  commands  any  particular  work  sufficient ;  for  if 
this  were  all  that  is  necessary,  then  the  wicked,  who  know  and  do  what 
God  wills,  would  also  act  from  faith.  To  act  from  a  true  faith,  however, 
includes  much  more  than  this,  because  it  includes  in  itself  historical  faith, 
and  what  is  the  most  important  of  all,  it  apphes  unto  itself  the  promise  of 
the  gospel.  The  Scriptures  speak  of  this  true  faith  in  the  following  refer- 
ences: "  Whatsoever  is  not  of  faith  is  sin."  *'  Without  faith  it  is  impos- 
sible to  please  God."  (Rom.  11:  23.  Heb.  11 :  6.)  Nor  is  it  difficult 
to  perceive  the  reason  and  force  of  what  is  here  affii-med ;  because  without 
faith  there  is  no  love  to  God,  and  consequently  no  love  to  our  neighbor. 


478  GOOD   WORKS. 

Every  work  noTT  that  does  not  proceed  from  love  to  God  is  hypocrisy,  yea 
a  reproach  and  contempt  of  God ;  for  he  -who  has  the  presumption  to  do 
any  thing,  whether  it  be  pleasing  to  God  or  not,  despises  God,  and  casts  a 
reproach  upon  him.  Nor  is  it  possible  for  us  to  have  a  good  conscience 
without  faith ;  and  what  is  not  done  with  a  good  conscience  cannot  please 
God. 

3.  That  a  work  may  be  good,  it  must  be  referred  principally  to  the 
honor  and  glory  of  God.  Honor  embraces  love,  reverence,  obedience 
and  gratitude.  Hence,  to  do  any  thing  to  the  honor  of  God,  is  to  do  it, 
that  we  may  testify  our  love,  reverence  and  obedience  to  God,  and  that  for 
the  sake  of  showing  our  thankfulness  for  the  benefits  which  we  have  re- 
ceived. There  is  a  necessity  that  our  works,  in  order  that  they  may  be 
good  and  acceptable  to  God,  should  be  referred  to  the  divine  glory,  and  not 
to  our  own  praise  or  advantage  ;  otherwise  they  will  not  proceed  from  the 
love  of  God,  but  from  a  desire  to  advance  our  own  selfish  interests,  and  will 
thus  be  mere  hypocrisy.  God  must,  therefore,  be  respected  first  whenever 
we  do  any  thing :  nor  must  we  care  what  men  may  say,  whether  they 
praise  or  reproach  us,  if  we  have  the  assurance  that  vre  please  God  in  what 
we  do,  according  to  what  the  Apostle  says,  "  Do  all  to  the  glory  of  God." 
(1  Cor.  10  :  31.)  Yet  we  may  at  the  same  time  lawfully  and  profitably 
desire  and  seek  true  glory,  according  as  it  is  written,  "  Let  your  light  so 
shine  before  men  that  they  may  see  your  good  works,  and  glorify  your 
Father  which  is  in  heaven."     (Matt.  5  :  16.) 

Briefly,  faith  is  required  in  good  works,  because  if  we  are  not  firmly 
persuaded  that  our  works  are  pleasing  to  God,  they  proceed  from  contempt 
of  God.  The  divine  command  is  necessary,  because  faith  has  respect  to  the 
word  of  God.  Inasmuch,  therefore,  as  there  cannot  be  any  faith  apart 
from  the  word,  there  can  likewise  be  no  good  works  independent  of  it. 
Finally,  it  is  necessary  that  whatever  we  do,  be  referred  to  the  glory 
of  G-od,  because,  if  we  seek  our  own  praise,  or  advantage  in  what  we 
do,  our  works  cannot  please  God. 

By  these  conditions  we  exclude  from  the  category  of  good  works  all 
those  works,  1.  Which  are  sins  in  themselves,  being  contrary  to  the  di- 
vine law,  and  the  will  of  God  as  revealed  in  his  word.  2.  Also  those 
which  are  not  opposed  to  the  divine  law,  which  in  themselves  are  neither 
good  nor  evil,  being  actions  of  indifierence,  but  which  may,  nevertheless, 
become  evil  by  an  accident.  For  works  which  are  not  opposed  to  the 
divine  law,  and  which  are  not  commanded  by  God,  but  by  men,  become 
evil  and  sinful  when  they  are  done  with  the  conceit  and  expectation  of  wor- 
shipping God,  or  with  ofience  and  injury  to  our  neighbor.  Works  of  this 
character  are  deficient  as  it  respects  the  first  two  conditions  which  we  have 
specified  as  being  indispensably  necessary  to  constitute  an  action  good  in 
the  sight  of  God.  3.  Those  works  which  are  good  in  themselves,  and 
which  are  commanded  by  God ;  but  which,  nevertheless,  become  sins  by 
accident,  in  that  they  are  not  performed  lawfully,  not  being  done  in  the 
manner,  nor  with  the  design  which  God  requires  ;  that  is,  they  do  not  pro- 
ceed from  a  true  faith,  and  are  not  done  with  the  end  that  God  may  be 
glorified  thereby.  Works  of  this  character  are  deficient  in  the  last  two  con- 
ditions specified  as  necessary  in  order  that  our  action  may  be  pleasing  to  God. 

Secondly,  the  works  of  the  regenerate  and  the  unregenerate  differ,  in 
this,  that  the  good  works  of  the  regenerate  are  done  according  to  the  con- 
ditions which  we  have  here  specified ;  whilst  those  of  the  unregenerate, 


GOOD   WORKS. 


479 


although  God  may  have  commanded  them,  do,  nevertheless,  not  proceed 
from  faith,  and  are  not  joined  -with  internal  obedience ;  but  are  done  with- 
out sincerity,  and  arc,  therefore,  works  of  hypocrisy :  and,  as  they  do  not 
spring  from  a  right  cause,  which  is  faith,  so  they  arc  nor  directed  to 
the  glory  of  God  wdiich  is  the  cliief  end  to  which  all  our  actions  ouglit  to 
be  referred.  The  actions  of  the  unregeneratc  do  not,  therefore,  deserve  to 
be  called  good  works. 

Thirdly^  the  diiference  wliich  exists  between  the  works  of  the  rigliteous 
and  the  wicked,  goes  to  prove  that  the  moral  works  of  the  wicked  arc 
sins,  but  yet  not  such  sins  as  those  which  are  in  their  own  nature  op- 
posed to  the  law  of  God :  for  these  are  sins  in  themselves,  and  according 
to  their  very  nature,  wliilst  the  moral  works  of  the  wicked  are  sins  merely 
by  an  accident;  viz.,  on  account  of  some  defect,  either  because  they  do 
not  proceed  from  a  true  faith,  or  are  not  done  to  the  glory  of  God.  This 
consequence,  therefore,  is  of  no  force :  The  good  works  of  the  heathen 
and  such  as  are  unregeneratc,  are  sins.  Therefore  they  are  all  to  be 
avoided  and  condemned:  this  consequence,  we  say,  is  not  legitimate,  be- 
cause it  is  only  the  defects  which  attach  themselves  to  these  works,  that 
are  to  be  avoided  and  guarded  against,  as  we  have  shown,  in  the  former 
part  of  this  work,  when  treating  the  subject  of  sin. 


A  Table  of  Good  Worlcs. 


Of  good  works 
some  are, 


1.  Truly  good, 
which,  according 
to  the  definition  < 
of    good  works, 
are  done. 


2.  Apparently 
good,  which  in- 
clude such  as  are, 


1.  According  to 
the  command  of 
God. 

2.  Of  faith. 


Perfect,  as  the 
works  of  angels, 
of  man  before 
the  fall,  and  in 
the  life  to  come. 


These  are 
either 

Imperfect,    as 
3.  To  the  glory  the  works  of  the 

of  God.  regenerate  in 

this  hfe. 

1.  Commanded  hy  God,  and  are  in  their  own 
nature  good,  but  become  evil  by  an  accident,  not 
being  done  in  the  manner,  nor  with  the  end  with 
which  they  ouglit  to  be  performed. 

2.  Commanded  by  men,  for  the  sake  of  reli- 
gion, such  as  the  traditions,  the  counsels,  and  pre- 
cepts of  the  Pharisees  and  Papists.     (Matt.    15  : 

^9.)     "In  vain  do  they  worship  me,"  &:c. 


II.      How   MAY   GOOD    WORKS   BE   PERFORMED? 


The  explanation  of  this  question  is  necessary  on  account  of  the  Pela- 
gians, who  affirm  that  the  unregeneratc  may  also,  as  well  as  the  regene- 
rate, perform  good  works ;  and  also  on  account  of  the  Papists  and  semi- 
Pelagians  who  imagine  certain  preparatory  works  of  free-will.  Good  works 
are  possible  only  by  the  grace  and  assistance  of  the  Holy  Spirit,  and  that 
by  the  regenerate  alone,  whose  hearts  have  been  truly  regenerated  by  the 
Spirit  of  God,  through  the  preaching  of  the  gospel,  and  that  not  only  in 
their  first  conversion  and  regeneration,  but  also  by  the  perpetual  and 
constant  influence  and  direction  of  the  same  Spirit,  who  works  in  them 
a  knowledge  of  sin,  faith  and  a  desire  of  new  obedience,  and  also  daily 
increases  and  confirms  more  and  more  the  same  gifts  in  them.      St. 


480  GOOD   WORKS. 

Jerome  endorses  this  doctrine  -when  he  says,  "  Let  Mm  he  accursed,  wJio 
says  that  it  is  jyossihle  to  render  obedience  to  tJie  latv,  uithout  the  grace  of 
the  Holy  SpiritJ^^  Without  the  gi-ace  and  continual  direction  of  the  Holy 
Spirit,  even  the  most  holy  persons  on  earth  can  do  nothing  but  sin,  as  is 
evident  from  the  examples  of  David,  Peter,  and  others.  Yea,  without  re- 
generation, no  part  of  any  work  that  is  good  in  the  sight  of  God,  can 
ever  be  begun,  inasmuch  as  we  are  all  by  nature  evil  and  dead  in  sin. 
(Matt.  7  :  11.  Eph.  2  :  1.)  "  All  our  righteousnesses,"  says  the  prophet 
Isaiah,  in  which  declaration  he  comprehends  both  himself  and  the  most  holy 
amongst  men,  "  are  as  filthy  rags."  (Is.  64  :  6.)  Now  if  nothing  but  sin 
is  found  before  God  in  the  saints,  what  will  that  be  which  is  found  in  those 
who  are  unregenerated  ?  What  good  these  are  able  to  perform,  the  apos- 
tle Paul  describes  in  a  most  graphic  manner,  in  the  first  and  second  chap- 
ters of  his  Epistle  to  the  Romans.  That  the  unregenerate  are  unable  to 
perform  such  works  as  are  acceptable  to  God,  is  also  taught  in  the  follow- 
ing passages  of  Scripture:  ''A  corrupt  tree  cannot  bring  forth  good 
fruit."  "  Can  the  Ethiopian  change  his  skin,  or  the  leopard  his  spots  ? 
then  may  ye  also  do  good,  that  are  accustomed  to  do  evil."  "  Without 
me  ye  can  do  nothing."  "It  is  God,  which  worketh  in  you,  both  to  wiU 
and  to  do  of  his  good  pleasure."  (Matt.  7  :  18.  Jer.  13  :  23.  John, 
15:  5.  Phil.  2:  13.)  Without  the  righteousness  of  Christ  imputed 
unto  us,  we  are  altogether  unclean  and  abominable  in  the  sight  of  God,  and 
all  our  works  are  as  dung.  But  the  righteousness  of  Christ  is  not  imput- 
ed unto  us  before  our  conversion.  It  is  impossible,  therefore,  either  that 
we,  or  our  works  should  be  pleasing  to  God  before  our  conversion.  Faith 
is  the  cause  of  good  works.  Faith  comes  from  God  :  Therefore  good  works 
which  are  the  fruits  of  faith,  are  from  God  ;  neither  can  they  be  before  faith 
and  conversion,  or  else  the  effect  would  be  before  its  cause. 

It  is  asked  by  some,  in  connection  with  this  subject,  are  there  not  works 
that  are  preparatory  to  conversion  ?  To  which  we  reply,  that  if  by  pre- 
paratory works  are  meant  such  as  are  the  occasion  of  repentance,  or  which 
God  uses  for  the  purpose  of  effecting  repentance  in  us,  which  may  be  said 
to  be  true  of  the  outward  deportment  and  discipline  of  the  life,  in  as  far 
as  it  is  in  accordance  with  the  divine  law ;  hearing,  reading  and  meditar 
ting  upon  the  word  of  God;  also  the  cross,  and  adverse  circumstances ; — 
if  such  works  as  these  are  meant,  we  may  admit  that  there  are  such  works 
as  are  preparatory.  But  if  by  preparatory  ivorJcs  are  meant  works  which 
are  performed  according  to  the  law  before  conversion,  by  which,  as  by 
men's  good  efforts,  God  is  enticed  and  moved  to  grant  true  conversion,  as 
well  as  his  other  gifts,  to  those  who  do  these  things,  we  deny  that  there 
are  any  such  works ;  because,  according  to  the  declaration  of  the  Apostle 
Paul,  "  Whatsoever  is  not  of  faith  is  sin."  (Rom.  14  :  23.)  The  Papists 
call  such  works  merits  of  congruity,  as  if  they  would  say  that  they  are 
indeed  such  as  are  imperfect  in  themselves  and  deserve  nothing,  but  on  ac- 
count of  which  it  may  seem  proper  for  the  mercy  of  God  to  grant  unto  men 
conversion  and  eternal  hfe.  But  God  hath  mercy  on  whom  he  will  have 
mercy,  and  not  upon  those  who  deserve  mercy.  (Rom.  9  :  18.)  TTo  one 
deserves  anything  of  God,  but  punishment,  and  banishment  from  his  pres- 
ence. "  When  ye  shall  have  done  all  those  things  which  are  commanded 
you,  say.  We  are  unprofitable  servants ;  for  we  have  done  that  which  was 
our  duty  to  do."     (Luke  17 :  10.) 


GOOD    WORKS.  481 

III.    Are  the  works  of  the  regenerate  perfectly  good  ? 

The  works  of  the  saints  are  not  perfectly  good  or  pure  in  this  life :  1. 
Because  even  those  who  are  regenerated  do  many  things  which  are  evil, 
which  are  sins  in  themselves,  on  account  of  which  they  are  guilty  in  the 
sight  of  God,  and  deserve  to  be  cast  into  everlasting  ];)unishment.  Thus, 
Peter  denied  Christ  thrice ;  David  committed  adultery,  slew  Uriah,  at- 
tempted to  conceal  his  wickedness,  numbered  the  children  of  Israel,  &;c. 
The  law  now  declares,  "  Cursed  be  he  that  confirmeth  not  all  the  words  of 
this  law  to  do  them."  (Deut.  27 :  26.).  2.  Because  they  omit  doing  many 
good  things  which  they  ought  to  do  according  to  the  law.  3.  Because  the 
good  Avorks  which  they  perform  are  not  so  perfectly  good  and  pure  as  the 
law  requires ;  for  they  are  always  marred  Avith  defects,  and  polluted  with 
sins.  The  perfect  righteousness  which  the  law  requires  is  wanting,  even 
in  the  best  Avorks  of  the  saints.  The  reason  of  this  is  easily  understood, 
inasmuch  as  faith,  regeneration,  and  the  love  of  God  and  our  neighbor, 
from  Avhich  good  Avorks  proceed,  continue  imperfect  in  us  in  this  life.  As 
the  cause  is,  therefore,  imperfect,  it  is  impossible  that  the  effects  Avhich 
flow  from  this  cause  should  be  perfect.  "I  see  another  law  in  my  mem- 
bers, warring  against  the  law  of  my  mind."  (Rom.  7:  23.)  This  is  the 
reason  why  the  Avorks  of  the  godly  cannot  stand  in  the  judgment  of  God. 
"  Enter  not  into  judgment  Avith  thy  servant ;  for  in  thy  sight  shall  no  man 
living  be  justified."  "  Cursed  be  he  that  confirmeth  not  all  the  Avords  of 
tliis  law  to  do  them."  (Ps.  143:  2.  Deut.  27:  26.)  Inasmuch,  there- 
fore, as  all  our  works  are  imperfect,  it  becomes  us  to  acknoAvledge  and 
lament  our  sinfulness  and  infirmity,  and  press  forward  so  much  the  more 
towards  perfection. 

From  what  has  now  been  said,  it  is  evident  that  the  figment,  or  con(?eit 
of  the  Monks  in  reference  to  works  of  supererogation — by  which  they 
understand  such  AVorks  as  are  done  over  and  above  what  God  and  the  laAV 
require  from  them,  is  full  of  impiety;  for  it  makes  God  a  debtor  to  man. 
Yea,  it  is  a  blasphemous  doctrine ;  for  Christ  himself  has  said :  "  When 
ye  shall  have  done  all  those  things  which  are  commanded  you,  say.  We 
are  unprofitable  servants ;  for  we  have  done  that  which  was  our  duty  to 
do."     (Luke  17:  10.) 

Obj.  1.  But  it  is  said,  Luke  10 :  35 :  "  Whatsoever  thou  spendest  more, 
when  I  came  again  I  will  repay  thee."  Therefore  there  are  at  least  some 
works  of  supererogation.  Ans.  It  is  a  sufficient  reply  to  this  objection  to 
remark,  that  in  the  interpretation  of  parables  we  must  be  careful  not  to 
press  every  minute  circumstance  too  closely :  for  that  which  is  similar  is 
not  altogether  the  same.  The  Samaritan  says,  Whatsoever  thou  spendest 
more,  not  in  reference  to  God,  but  to  the  man  that  was  bruised  and 
wounded. 

Obj.  2.  Paul  says,  1  Cor.  7  :  25  :  "  Concerning  virgins  I  have  no  com- 
mandment of  the  Lord,  yet  I  give  my  judgment^  Therefore  judgment 
or  advice  may  be  given  concerning  things  not  commanded  or  required. 
Ans.  But  Paul's  meaning  is,  I  give  my  adA'ice,  that  it  is  suitable  and  pro- 
fitable for  this  life,  but  not  that  it  merits  eternal  life. 

Obj.  3.  But  Christ  said.  Matt.  19:  21:  "If  thou  Avilt  he  perfect,  go 
and  sell  Avhat  thou  hast,"  &c.  Therefore  there  are  certain  directions, 
which,  being  followed,  make  those  Avho  comply  therewith  perfect.  Ans. 
31 


482  GOOD   WORKS. 

This  is  a  special  command,  by  which  Christ  designed  to  call  this  proud 
young  man  to  humility,  to  the  love  of  his  neighbor,  and  to  the  office  of  an 
apostle  in  Judea.  We  may  also  remark,  that  Christ  did  not  require  from 
him  supererogation,  but  perfection ;  which  requirement  he  made  in  order 
that  he  might  bring  him  to  see  his  great  deficiency. 

IV.    How  CAN  OUR  Good  Works  please  God,  since  they  are  only 

IMPERFECTLY   GOOD  ? 

If  our  works  were  not  pleassing  to  God,  they  would  be  performed  tx) 
no  purpose.  We  must,  therefore,  know  in  what  way  it  is  that  they 
please  God.  As  they  are  imperfect  in  themselves,  and  defiled  in  many 
respects,  they  cannot  of  themselves  please  God,*on  account  of  his  extreme 
justice  and  rectitude.  Yet  they  are,  nevertheless,  acceptable  to  God  in 
Christ  the  Mediator,  through  faith,  or  on  account  of  the  merit  and  satisfac- 
tion of  Christ  imputed  unto  us  by  faith,  and  on  account  of  his  intercession 
with  the  Father  in  our  behalf.  For  just  as  we  ourselves  do  not  please  God 
in  ourselves,  but  in  his  Son,  so  our  works  being  imperfect  and  unholy  in 
themselves,  are  acceptable  to  God  on  account  of  the  righteousness  of  Christ, 
which  covers  all  their  imperfection  or  impurity,  so  that  it  does  not  appear 
before  God.  It  is  necessary  that  the  person  who  performs  good  works  should 
be  acceptable  to  God ;  then  the  works  of  the  person  are  also  accepted ; 
otherwise,  when  the  person  is  without  faith,  the  best  works  are  but  an 
abomination  before  God,  inasmuch  as  they  are  altogether  hj^critical.  As 
now  the  person  is  acceptable  to  God,  so  are  the  works.  But  the  person  is 
acceptable  to  God  on  account  of  the  Mediator ;  that  is,  by  the  imputation 
of  the  merit  and  righteousness  of  Christ,  with  which  the  person  is  covered 
as  with  a  garment  in  the  presence  of  God.  Hence  the  works  of  the  per- 
son are  also  pleasing  to  God,  for  the  sake  of  the  Mediator.  God  does  not 
look  upon  and  examine  our  righteousness  and  imperfect  works  as  they  are 
in  themselves,  according  to  the  rigor  of  his  law  in  respect  to  which  he 
would  rather  condemn  them ;  but  he  beholds  and  considers  them  in  his 
Son.  It  is  for  this  reason  that  God  is  said  to  have  had  respect  to  Abel 
and  his  offering,  viz :  in  his  Son,  in  whom  Abel  behoved ;  for  it  was  by 
faith  that  he  presented  his  sacrifice.  (Gen.  4 :  4.  Heb.  11 :  4.)  So 
Christ  is  also  called  our  High  Priest,  by  whom  our  works  are  offered  unto 
God.  He  is  also  called  the  altar,  on  which  our  prayers  and  works  being 
placed,  they  are  acceptable  unto  God,  which  otherwise  would  be  detestable 
in  his  sight.  It  follows,  therefore,  that  every  defect  and  every  imperfec- 
tion respecting  ourselves  and  our  works  is  covered,  and,  as  it  were,  repaired 
in  the  judgment  of  God,  by  the  perfect  satisfaction  of  Chiist.  It  is  in  view 
of  this  that  Paul  says,  "  That  I  may  be  found  in  him,  not  having  mine  own 
righteousness,  which  is  of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith.''     (Phil.  3  :  9.) 

V.    Why  Good  Works  are  to  be  done,  or  why  are  they 

NECESSARY  ? 

We  have  already,  under  the  86th  Question,  enumerated  certain  moving 
causes  of  good  works  which  properly  belong  here  ;  such  as  the  connection 
which  holds  necessarily  between  regeneration  and  justification,  the  glory 


GOOD   WORKS.  483 

of  God,  the  proof  of  our  faltli  and  election,  and  a  good  example  hj  'wlilch 
others  are  "vvon  to  Christ.  These  causes  may  he  very  appropriately  dwelt 
upon  to  a  much  greater  extent,  if,  having  reduced  them  to  three  principal 
heads,  we  say  that  good  works  are  to  be  performed  by  us  for  the  sake  of 
God,  ourselves  and  our  neighbor. 

1.  Good  works  are  to  be  done  in  respect  to  God,  1.  That  the  glory  of 
God  our  heavenly  Father,  may  be  manifested.  The  manifestation  of  the 
glory  of  God  is  the  chief  end  why  God  commands  and  wills  that  good 
"works  should  be  performed  by  us,  that  we  may  honor  him  by  our  good 
works,  and  that  others  seeing  them  may  glorify  our  Father  which  is  in 
heaven,  as  it  is  said,  "  Let  your  hght  so  shine  before  men  that  they  may 
see  your  good  works,  and  glorify  your  Father  which  is  in  heaven."  (Matt. 
5 :  16.) 

2.  That  we  may  render  unto  God  the  obedience  which  he  requires,  or 
on  account  of  the  command  of  God.  God  requires  the  commencement  of 
obedience  in  this  life,  and  the  perfection  of  it  in  the  life  to  come.  "  This 
is  my  commandment.  That  ye  love  one  another."  "  This  is  the  will  of 
God  even  your  sanctification."  "  Being  then  made  free  from  sin,  ye  be- 
came the  servants  of  righteousness."  "  Yield  your  members  as  instruments 
of  righteousness  unto  God."  (John  16  :  12.  1  Thes.  4  :  3.  Rom.  6  : 
18,  13.) 

3.  That  we  may  thus  render  unto  God  the  gratitude  which  we  owe  unto 
him.  It  is  just  and  proper  that  we  should  love,  worship  and  reverence  him 
by  whom  we  have  been  redeemed,  and  from  whom  we  have  received  the 
greatest  benefits,  and  that  we  should  declare  our  love  and  gratitude  by  our 
obedience  and  good  works.  God  deserves  our  obedience  and  worship  on 
account  of  the  benefits  which  he  confers  upon  us.  We  do  not  merit  his 
benefits  by  anything  that  we  do.  Hence  our  gratitude,  wliich  shows  itself 
by  our  obedience  and  good  works,  is  due  unto  God  for  his  great  benefits. 
"  I  beseech  you,  brethren,  by  the  mercies  of  God,  that  ye  present  your 
bodies  a  living  sacrifice,  holy,  acceptable  unto  God,  which  is  your  reasona- 
ble service."  "  Ye  are  an  holy  priesthood  to  ofier  up  spiritual  sacrifices 
acceptable  to  God  by  Jesus  Christ.    (Rom.  12  :  1.     Pet.  2:5,9,  20.) 

II.  Good  works  are  to  be  done  on  our  own  account,  1.  That  we  may 
thereby  testify  our  faith,  and  be  assured  of  its  existence  in  us  by  the  fruits 
which  we  produce  in  oui'  lives.  "  Every  good  tree  bringeth  forth  good 
fruit."  "  Being  filled  with  the  fruits  of  righteousness  which  are  by  Jesus 
Christ,  unto  the  praise  and  glory  of  God."  "  Faith  without  works  is  dead." 
(Matt.  7  :  17.  Phil.  1 :  11.  James  2  :  17.)  It  is  by  our  good  works, 
therefore,  that  we  know  that  we  possess  true  faith,  because  the  effect  is  not 
without  its  own  proper  cause,  which  is  always  known  by  its  effect ;  so  that 
if  we  are  destitute  of  good  works  and  ne^v  obedience,  we  are  hypocrites, 
and  have  an  evil  conscience  instead  of  true  faith  ;  for  true  faith  (v.hich  is 
never  wanting  in  all  the  fruits  which  are  pecuhar  to  it,)  as  a  fruitful  tree 
produces  good  works,  obedience  and  repentance ;  which  fruits  distinguish 
true  faith  from  that  faith  which  is  merely  historical  and  temporary,  as  well 
as  from  hypocrisy  itself. 

2.  That  we  may  be  assured  of  the  fact  that  we  have  obtained  the  for- 
giveness of  sins  through  Christ,  and  that  we  are  justified  for  his  sake. 
Justification  and  regeneration  are  benefits  which  are  connected  and  knit 
together  in  such  a  way  as  never  to  be  separated  from  each  other.     Christ 


484  GOOD   WORKS. 

obtained  both  for  us  at  the  same  time,  viz  :  the  forgiveness  of  sins  and  the 
Holy  Spirit,  who  through  faith  excites  in  us  the  desire  of  good  works  and 
new  obedience. 

3.  That  Ave  may  be  assured  of  our  election  and  salvation.  "  Give  dili- 
gence to  make  jour  calling  and  election  sure."  (2  Pet.  1 :  10.)  This 
cause  naturally  grows  out  of  the  preceding  one  ;  for  God  out  of  his  mercy 
chose  from  everlasting  only  those  who  are  justified  on  account  of  the  merit 
of  his  Son.  "  Whom  he  did  predestinate,  them  he  also  called  ;  and  whom 
he  called,  them  he  also  justified."  (Rom.  8 :  30.)  We  are,  therefore, 
assured  of  our  election  by  our  justification ;  and  that  we  are  justified  in 
Christ,  (which  benefit  is  never  granted  unto  the  elect  without  sanctification,) 
we  know  from  faith  ;  of  which  we  are,  again,  assured  by  the  fruits  of  faith, 
which  are  good  works,  new  obedience  and  true  repentance. 

4.  That  our  faith  may  be  exercised,  nourished,  strengthened  and  in- 
creased by  good  works.  Those  who  indulge  in  unclean  lusts  and  desires 
against  their  consciences  cannot  have  faith,  and  so  are  destitute  of  a  good 
conscience  and  of  confidence  in  God  as  reconciled  and  gracious ;  for  it  is 
only  by  faith  that  we  obtain  a  sense  of  the  divine  favor  towards  us  and  a 
good  conscience.  "  If  ye  five  after  the  flesh,  ye  shall  die."  "  I  put  thee 
in  remembrance,  that  thou  stir  up  the  gift  of  God,  which  is  in  thee." 
(Rom.  8 :  13.  2  Tim.  1 :  6.) 

5.  That  we  may  adorn  and  commend  our  profession,  fife  and  calling  by 
our  good  works.  "  I  beseech  you,  that  ye  walk  worthy  of  the  vocation 
wherewith  ye  are  called."  (Eph.  4:  1.) 

6.  That  we  may  escape  temporal  and  eternal  punishment.  "  Every  tree 
that  bringeth  not  forth  good  fruit  is  hewn  down  and  cast  into  the  fire." 
"If  ye  live  after  the  flesh  ye  shall  die."  "  Thou  with  rebukes  dost  correct 
man  for  iniquity."  (Matt.  T  :  19.     Rom.  8  :  13.     Ps.  39  :  11.) 

7.  That  we  may  obtain  from  God  those  temporal  and  spiritual  rewards, 
which,  according  to  the  divine  promise,  accompany  good  works  both  in  this 
and  in  a  future  life.  "  Godliness  is  profitable  unto  all  things,  ha^dng  pro- 
mise of  the  life  that  now  is,  and  of  that  which  is  to  come."  (1  Tim.  4 : 
8.)  And  if  God  did  not  desire  that  the  hope  of  reward,  and  the  fear  of 
punishment  should  be  moving  causes  of  good  works,  he  would  not  use 
them  as  arguments  in  the  promises  and  threatenings  which  he  addresses 
unto  us  in  his  word. 

III.  Good  works  are  to  be  done  for  the  sake  of  our  neighbor^  1.  That 
we  may  be  profitable  unto  our  neighbor,  and  edify  him  by  our  example  and 
godly  conversation.  "  All  things  are  for  your  sakes,  that  the  abundant 
grace  might,  through  the  thanksgiving  of  many,  redound  to  the  glory  of 
God,"  &c.  "  Nevertheless  to  abide  in  the  flesh  is  more  needful  for  you." 
(2  Cor.  4:15.     Phil.  1 :  24.) 

2.  That  we  may  not  be  the  occasion  of  offences  and  scandal  to  the  cause 
of  Christ.  "  Woe  to  that  man  by  whom  the  offence  cometh."  "  The  name 
of  God  is  blasphemed  among  the  Gentiles  through  you."  (Matt.  18 :  7. 
Rom.  2 :  24.) 

3.  That  we  may  win  the  unbelieving  to  Christ.  "  And  when  thou  art 
converted,  strengthen  thy  brethren."  (Luke  22  :  32.) 

The  question,  ivhether  good  works  are  necessary  to  salvation,  belongs 
properly  to  this  place.  There  have  been  some  who  have  maintained  simply 
and  positively,  that  good  works  are  necessary  to  salvation,  whilst  others, 


\ 


GOOD    WORKS.  485 

again,  have  held  that  they  are  pernicious  and  injurious  to  salvation.  Both 
forms  of  speech  are  ambiguous  and  inappropriate,  especially  the  latter  ; 
because  it  seems  not  only  to  condemn  confidence,  but  also  the  desire  of 
performing  good  works.  It  is,  therefore,  to  be  rejected.  The  former  ex- 
pression must  be  explained  in  this  way ;  that  good  works  are  necessari/  to 
salvation,  not  as  a  cause  to  an  eflfect,  or  as  if  they  merited  a  reward,  but 
as  a  part  of  salvation  itself,  or  as  an  antecedent  to  a  consequent,  or  as  a 
means  without  which  we  cannot  obtain  the  end.  In  the  same  way  we  may 
also  say,  that  good  works  are  necessary  to  righteousness  or  justification,  or 
in  them  that  are  to  be  justified,  viz  :  as  a  consequence  of  justification,  with 
which  regeneration  is  inseparably  connected.  But  yet  we  would  prefer  not 
to  use  these  forms  of  speech,  1.  Because  they  are  ambiguous.  2.  Because 
they  breed  contentions,  and  give  our  enemies  room  for  caviling.  3.  Because 
these  expressions  are  not  used  in  the  Scriptures  with  which  our  forms  of 
speech  should  conform  as  nearly  as  possible.  We  may  more  safely  and 
correctly  say.  That  good  works  are  necessary  m  them  that  are  justified^ 
and  that  are  to  he  saved.  To  say  that  good  works  are  necessary  in  them 
that  are  to  be  justified,  is  to  speak  ambiguously,  because  it  may  be  so  im- 
derstood  as  if  the}^  were  required  before  justification,  and  so  become  a 
cause  of  our  justification.  Augustin  has  correctly  said :  "  Good  works  do 
not  precede  them  that  are  to  he  justified,  hut  folloiv  them  that  are  justified.^' 
We  may,  therefore,  easily  return  an  answer  to  the  following  objection : 
That  is  necessary  to  salvation  without  which  no  one  can  be  saved.  But  no 
one  who  is  destitute  of  good  works  can  be  saved,  as  it  is  said  in  the  87th 
Question.  Therefore,  good  works  are  necessary  to  salvation.  We  reply 
to  the  major  proposition,  by  making  the  following  distinction :  That  without 
which  no  one  can  be  saved  is  necessary  to  salvation,  viz :  as  a  part  of  salva^- 
tion,  or  as  a  certain  antecedent  necessary  to  salvation,  in  which  sense  we  admit 
the  conclusion  ;  but  not  as  a  cause,  or  as  a  merit  of  salvation.  We,  therefore, 
grant  the  conclusion  of  the  major  proposition  if  understood  in  the  sense  in 
which  we  have  just  explained  it.  For  good  works  are  necessary  to  salvation, 
or,  to  speak  more  properly,  in  them  that  are  to  be  saved  (for  it  is  better 
thus  to  speak  for  the  sake  of  avoiding  ambiguity,)  as  a  part  of  salvation 
itself :  or,  as  an  antecedent  of  salvation,  but  not  as  a  cause  or  merit  of 
salvation. 

VI.    Do  OUR  Good  Works  merit  any  thing  in  the  sight  of  God  ? 

This  question  naturally  grows  out  of  the  preceding  one,  as  the  fourth 
grew  out  of  the  third.  For  when  we  say  that  we  obtain  rewards  from  God 
by  our  own  good  works,  men  immediately  conclude  that  our  good  works 
must  merit  something  at  the  hands  of  God.  We  must  know,  therefore,  that 
our  good  works  are  necessary,  and  that  they  are  also  to  be  done  for  the 
rewards  which  are  consequent  thereon ;  but  that  they  are,  nevertheless, 
not  meritorious,  by  which  we  mean  that  they  deserve  nothmg  from  God, 
not  even  the  smallest  particle  of  spiritual  or  temporal  blessings.  The  rea- 
sons of  this  are  most  true  and  evident. 

1.  Our  works  are  imperfect,  both  in  respect  to  their  parts  and  degrees. 
As  it  respects  the  jMrts  of  our  works,  they  are  imperfect,  for  the  reason  that 
we  omit  many  good  things  which  the  law  prescribes,  and  do  many  evil 
things  which  the  law  prohibits  ;  and  always  mingle  much  that  is  evil  with 


486  GOOD   WORKS. 

the  good  we  do,  as  both  Scripture  and  experience  testify.  ^'  The  flesh 
lusteth  against  the  Spirit  and  the  Spirit  against  the  flesh ;  and  these  are 
contrary,  the  one  to  the  other ;  so  that  ye  cannot  do  the  things  that  ye 
would."  (Gal.  5:  17.)  Works,  now,  that  are  imperfect  not  only  merit 
nothing,  but  are  even  condemned  in  the  judgment  of  God.  "  Cursed  be 
he  that  confirmeth  not  all  the  words  of  this  law  to  do  them.  (Deut.  27 : 
26.)  Our  works  are  also  imperfect  in  degree,  because  the  best  works  of 
the  saints  are  unclean  and  defiled  in  the  sight  of  God,  not  being  performed 
by  those  who  are  perfectly  regenerated,  nor  with  that  love  to  God  and  our 
neighbor  which  the  law  requires.  The  prophet  Isaiah  declares  even  in 
reference  to  good  works,  ^'  We  are  all  as  an  unclean  thing,  and  all  our 
righteousnesses  are  as  filthy  rags."  (Is.  64  :  6.)  So  the  apostle  Paul  passes 
the  same  judgment  in  regard  to  his  own  works,  saying,  "  I  count  all  things 
but  loss,  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord  ;  for 
whom  I  have  sufiered  the  loss  of  all  things ;  and  do  count  them  but  dung 
that  I  may  win  Christ."  (Phil.  3 :  8.)  It  is  in  this  way,  now,  that 
all  the  saints  speak  and  judge  concerning  their  own  righteousness  and 
merits. 

2.  No  creature,  performing  even  the  best  works,  can  merit  any  thing  at 
the  hand  of  God,  or  bind  him  to  give  any  thing  as  though  it  were  due  from 
him,  and  according  to  the  order  of  divine  justice.  The  Apostle  assigns  the 
reason  of  this  when  he  says,  "  Who  hath  first  given  to  him,  and  it  shall  be 
recompensed  unto  him  again."  "  Is  it  not  lawful  for  me  to  do  what  I  will 
with  mine  own."  (Rom.  11 :  35.  Matt.  20  :  15.)  We  deserve  our 
preservation  no  more  than  we  did  our  creation.  God  was  not  bound  to 
create  us ;  nor  is  he  bound  to  preserve  those  whom  he  has  created.  But 
he  did,  and  does,  both  of  his  own  free-will  and  good  pleasure.  God  receives 
no  benefit  from  us,  nor  can  we  confer  any  thing  upon  our  Creator.  Now, 
where  there  is  no  benefit,  there  is  no  merit ;  for  merit  presupposes  some 
benefit  received. 

3.  Our  works  are  all  due  unto  God ;  for  all  creatures  are  bound  to  ren- 
der worship  and  gratitude  to  the  Creator,  so  that  if  we  were  even  never  to 
sin,  yet  we  could  not  render  unto  God  the  worship  and  gi-atitude  which  is 
due  from  us.  "  AVhen  ye  have  done  all  those  things  which  are  commanded 
you,  say,  We  are  unprofitable  servants  ;  we  have  done  that  which  was  our 
duty  to  do."     (Luke  17  :  10.) 

4.  If  we  do  any  works  which  are  good,  these  works  are  not  ours,  but 
God's,  who  produces  them  in  us  by  his  Holy  Spirit.  "  It  is  God  which  work- 
eth  in  you,  both  to  will  and  to  do,  of  liis  good  pleasure."  "  What  hast 
thou,  that  thou  didst  not  receive  ?"  (Phil.  2  :  13.  1  Cor.  4 :  7.)  We  are 
by  nature  the  children  of  wrath — dead  in  trespasses  and  sins — evil  trees, 
which  cannot  produce  good  fruit.  (Eph.  2:  1,  3.  Matt.  7  :  18.)  If  we 
are  by  nature  evil  trees,  God  must  by  his  grace  make  us  good  trees,  and 
produce  good  fruit  in  us,  as  it  is  said ;  ''  We  are  his  workmanship,  created 
in  Christ  Jesus  unto  good  works,  which  God  hath  before  ordained,  that  we 
should  walk  in  them."  (Eph.  2  :  10.)  Hence,  if  we  perform  any  thing  that 
is  good,  it  is  the  gift  of  God,  and  not  any  merit  on  our  part.  It  would,  in- 
deed, be  foolish  on  the  part  of  any  one,  if,  when  he  were  to  receive  a  hundred 
florins  as  a  present  from  a  rich  man,  he  should  think  he  deserved  a  thousand 
for  receiving  the  hundred,  seeing  that  he  is  under  obligations  to  the  rich 
man  for  the  gift  which  he  has  received,  and  not  the  rich  man  to  him. 


GOOD   WORKS.  487 

5.  There  is  no  proportion  between  our  works,  which  arc  altogctlier  im- 
perfect, and  those  exceedingly  great  benefits  Avhich  the  Father  freely  grants 
unto  us  in  his  Son. 

6.  "  He  that  glorieth,  let  him  glory  in  the  Lord."  (1  Cor.  1 :  31.) 
But  if  we  deserve  the  remission  of  our  sins  by  our  good  works,  we  should 
then  have  something  whereof  to  glory  ;  nor  should  we  attribute  the  glory 
of  our  salvation  to  God,  as  it  is  said,  "  If  Abraham  were  justified  by  works, 
he  hath  whereof  to  glory,  but  not  before  God."     (Rom.  4  :  2.) 

7.  We  are  justified  before  we  perform  good  works.  "  For  the  children 
being  not  yet  born,  neither  having  done  any  good  or  evil,  that  the  purpose 
of  God  according  to  election  might  stand,  not  of  works,  but  of  him  that 
calleth ;  it  was  said  unto  her,  the  elder  shall  serve  the  younger :  As  it  is 
written,  Jacob  have  I  loved,  but  Esau  have  I  hated."  (llom.  9  :  11-14.) 
We  are,  therefore,  not  justified  before  God  at  the  time  when  we  do  good 
works,  but  we  perform  good  works  when  we  are  justified. 

8.  The  conceit  of  merit  and  justification  by  our  good  works  is  calculated 
to  shake  true  Christian  consolation,  to  disturb  the  conscience  and  lead  men 
to  doubt  and  despair  in  reference  to  their  salvation.  For  when  they  hear 
the  denunciation  of  the  law,  cui'sed  he  he  that  confirmeth  not  all  the  words 
of  this  laiv  to  do  them,  and  consider  their  own  imperfection,  their  conscience 
tells  them  that  they  can  never  perform  all  these  things,  so  that  they  are 
continually  led  to  cherish  doubts,  and  to  live  in  dread  of  the  curse  of  the 
law.  Faith,  however,  imparts  sure  and  solid  comfort  to  the  conscience, 
because  it  grounds  itself  in  the  promise  of  God,  which  cannot  disappoint 
the  soul.  "  The  inheritance  is  of  faith,  that  it  might  be  by  grace,  to  the 
end  the  promise  might  be  sure  to  all  the  seed."     (Rom.  4 :  16.) 

9.  If  we  were  to  obtain  righteousness  by  our  own  works,  the  promise 
would  then  be  made  of  none  effect,  and  Christ  would  have  died  in  vain. 

10.  If  the  conceit  concerning  the  merit  of  good  works  be  admitted,  then 
there  would  not  be  one  and  the  same  method  of  salvation.  Abraham  and 
the  Thief  on  the  cross  would  have  been  justified  difierently,  which  might 
also  be  said  of  us.  But  there  is  only  one  way  of  salvation :  "  I  am  the 
Way,  and  the  Truth,  and  the  Life ;  no  man  cometh  unto  the  Father,  but 
by  me."  "  There  is  one  Mediator  between  God  and  men."  "  There  is 
one  Lord,  one  faith,  one  baptism."  "  Jesus  Christ  the  same  yesterday, 
to-day,  and  forever."  "  There  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved."  (John  14:  6.  1  Tim.  2:  5. 
Eph.  4  :  5.     Ileb.  13  :  8.     Acts  4  :  12.) 

11.  Christ  would  not  accomplish  the  whole  of  our  salvation,  and  thus 
would  not  be  a  perfect  Saviour  if  any  thing  were  to  be  added  by  us  to  our 
righteousness  by  way  of  merit ;  for  there  would  be  as  much  detracted  from 
his  merit  as  would  be  added  thereto  from  our  merit.  But  Christ  is  our 
perfect  Saviour,  as  the  Scriptures  sufficiently  testify.  "  In  whom  we  have 
redemption  through  his  blood,  the  forgiveness  of  sins,  according  to  the 
riches  of  his  grace."  "  By  grace  are  ye  saved,  through  faith,  and  that 
not  of  yourselves  ;  it  is  the  gift  of  God  ;  not  of  works,  lest  any  man  should 
boast."  "  The  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  sin." 
"  Neither  is  there  salvation  in  any  other."  (Eph.  1 :  7  ;  2 :  8,  9.  1  John 
1 :  7.     Acts  4 :  12.) 

Obj.  Reward  presupposes  merit.  God  also  calls  those  good  things 
which  he  promises,  and  grants  unto  them  that  perform  good  works,  rewards. 


488  THE   LAW    OF   GOD. 

Therefore  good  works  presuppose  merit,  and  are  meritorious  in  the  sight 
of  God.  Ans.  The  major  proposition,  sometimes,  holds  true  among  men, 
but  never  with  God ;  because  no  creature  can  merit  any  thing  at  the  hands 
of  God,  seeing  that  he  is  indebted  to  no  one.  Yet  they  are,  nevertheless, 
called  the  rewards  of  our  good  works  in  respect  to  God,  because  he,  out 
of  his  mere  grace,  recompenses  them.  This  recompense,  however,  is  not 
due ;  for  we  can  add  nothing  to  God,  neither  does  he  stand  in  need  of  our 
works.  Yea,  something  is  rather  added  unto  us  by  our  good  works ;  be- 
cause they  are  a  conformity  of  ourselves  with  God,  and  his  benefits,  by 
which  we  are  bound  to  render  gratitude  to  God,  and  not  God  to  us.  It  is, 
therefore,  not  less  absurd  to  say  that  we  merit  salvation  at  the  hands  of 
God,  than  if  a  certain  one  should  say.  Thou  hast  given  me  one  hundred 
florins.  Therefore  thou  oughtest  to  give  me  a  thousand  florins.  Yet  God 
commands  us  to  perform  good  works,  and  promises  a  gracious  reward  to 
those  who  do  them,  as  a  father  promises  rewards  to  his  children. 


THIRTY-FOURTH  LORD'S  DAY. 
OF  THE  TEN  COMMANDMENTS. 

Question  92.     What  is  the  law  of  God  ? 

Answer.  God  spake  all  these  words,  Exod.  20,  Deut.  5,  saying  :  I  am  the  Lord 
thy  God,  which  hath  brought  thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bon- 
dage. 

FIRST  COMMANDMENT. 

Thou  shalt  have  no  other  gods  before  me. 

SECOND  COMMANDMENT. 

Ticu  shalt  not  make  unto  thyself  any  graven  image,  nor  the  likeness  of  any 
thing  that  is  in  heaven  above,  or  in  the  earth  beneath,  or  in  the  water  under  the 
earth.  Thou  shalt  not  bow  down  thyself  to  them,  nor  serve  them  ;  for  I  the  Lord 
thy  God  am  a  jealous  God,  visiting  the  iniquity  of  the  fathers  upon  the  children,  unto 
the  third  and  fourth  generation  of  them  that  hate  me,  and  showing  mercy  unto  thou- 
sands of  them  that  love  me  and  keep  my  commandments. 

THIRD  COMMANDMENT. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain :  for  the  Lord  will  not 
hold  him  guiltless  that  taketh  his  name  in  vain. 

FOURTH  COMMANDMENT. 

Remember  the  Sabbath  day,  to  keep  it  holy  :  six  days  shalt  thou  labour  and  do  all 
thy  work,  but  the  seventh  day  is  the  Sabbath  of  the  Lord  thy  God  :  in  it  thou  shalt 
do  no  manner  of  work,  thou  nor  thy  son,  nor  thy  daughter,  thy  man  servant  nor  thy 
maid  servant,  nor  thy  cattle,  nor  the  stranger  that  is  within  thy  gates.  For  in  six 
days  the  Lord  made  heaven  and  earth,  the  sea,  and  all  that  in  them  is,  and  rested  the 
seventh  day  ;  wherefore  the  Lord  blessed  the  Sabbath  day,  and  hallowed  it. 


TUE   LAW    OF   GOD.  489 

FIFTH  COMMANDMENT. 

Honour  thy  fatlier  and  thy  mother,  that  tliy  days  may  be  long  in  the  land  which 
the  Lord  thy  God  giveth  thee. 

SIXTH  COMMANDMENT. 
Thou  shalt  not  kill. 

SEVENTH  COMMANDMENT.; 
Thou  shalt  not  commit  adultery. 

EIGHTH   COMMANDMENT. 
Thou  shalt  not  steal. 

NINTH  COMMANDMENT. 
Thou  shalt  not  bear  false  witness  against  thy  neighbor. 
TENTH  COMMANDMENT. 
Thou  shalt  not  covet  thy  neighbor's  house,  thou  shalt  not  covet  thy  neighbour's 
wife,  nor  his  man  servant,  nor  his  maid  servant,  nor  his  ox,  nor  his  ass,  nor  any  thing 
that  is  thy  neighbour's. 

EXPOSITION. 

The  doctrine  concerning  the  Law,  which  is  the  rule  of  good  works,  next 
claims  our  attention,  in  relation  to  which  we  shall  enquire : 

I.      What  is  the  laiv  in  general  ? 
n.      What  are  the  several  parts  of  the  divine  laiv  f 
ni.     To  ivhat  extent  has   Christ  abrogated  the  law,  and  to  what  ex- 
tent is  it  still  in  force  ? 
IV.     In  luhat  does  the  moral  law  differ  from  the  gospel? 
V.     How  is  the  Decalogue  divided? 
VI.      What  is  the  true  ineaning  of  the  Decalogue,  and  of  every  com- 
mandment separately  considered? 
Vn.     7h  what  extent  can  those  tvho  are  regenerated  keep  the  law  ? 
VIII.      What  is  the  use  of  the  laiv  ? 

We  shall  now  proceed  to  the  consideration  of  the  first  four  questions 
here  proposed.  The  fifth  belongs  to  the  93d  Question  of  the  Catecliisnr; 
the  sixth,  to  the  94th,  and  those  which  follow,  down  to  the  114th ;  the 
seventh,  to  the  114th,  and  the  eighth  to  the  115th  Question. 

I.    What  is  the  law  in  general? 

The  term  law  (lex)  is  derived  from  lego,  which  means  to  read,  to  pub- 
lish ;  or,  from  lego,  which  means  to  choose.  The  Hebrew  Thorah,  wliich 
means  doctrine,  agrees  with  the  former  derivation  of  the  term ;  because 
laws  are  pubHshed  in  order  that  every  one  may  read  and  learn  them.  It 
is  for  this  reason  that  ignorance  of  the  law  does  not  excuse  any  one.  Yea, 
those  who  are  ignorant  of  the  laws  which  have  respect  to  them,  sin  in  that 
they  are  ignorant.  The  Greek  voixocTj  which  comes  from  a  word  that  means 
to  distribute,  to  divide,  agrees  with  the  latter  derivation  of  the  term  law ; 
because  the  law  imposes  particular  duties  upon  every  one. 


f 


490  THE   LAW    OF    GOD. 

Law  now,  in  general^  is  a  rule,  or  precept,  commanding  things  honest 
and  just,  requiring  obedience  from  creatures  endowed  with  reason,  with  a 
promise  of  reward  in  case  of  obedience,  and  with  a  threatening  of  punish- 
ment in  case  of  disobedience.  It  is  a  rule^  or  precept^  commanding  things 
honest  and  just,  otherwise  it  is  no  law.  Bequiring  obedience  from  crea- 
tures endowed  tvith  reason :  the  law  was  not  made  for  those  who  are  not 
bound  to  obedience.  With  a  promise  of  reward  in  case  of  obedience ; 
the  law  graciously  promises  blessings  to  those  who  perform  acceptable  obe- 
dience ;  because  no  obedience  can  be  meritorious  in  the  sight  of  God. 

Obj,  But  the  gospel  also  promises  blessings  freely.  Therefore  the  law 
does  not  differ  from  the  gospel.  Ans.  The  law  promises  freely  in  one 
respect,  and  the  gospel  in  another.  The  law  promises  freely  upon  the 
condition  of  obedience  on  our  part ;  the  gospel,  on  the  other  hand,  promi- 
ses freely  without  the  works  of  the  law.  The  gospel  does  not,  indeed, 
promise  blessings  freely,  independent  of  any  condition  whatever ;  but  only 
without  such  a  condition  as  that  which  the  law  lays  down.  And  with  a 
threatening  of  punishment  in  case  of  disobedience  ;  otherwise  the  law  would 
be  an  empty  sound,  and  of  no  effect.  Plato  says :  "  The  law  is  a  right 
form  of  government,  luhich  is  directed  to  the  best  end,  hy  means  that  are 
adapted  thereto,  threatening  punishment  upon  transgressors,  and  projnising 
rewards  to  the  obedient.  The  term  law  is  also  frequently  improperly 
used  to  designate  the  course,  and  order  which  God  has  established  in  na- 
ture. In  this  sense  the  law,  meaning  the  order  of  nature,  requires  that 
fruit  be  produced  by  a  tree.  And  Paul  still  more  improperly  calls  origi- 
nal sin,  the  law  of  sin,  because  as  a  law  it  leads  us  to  the  commission  of  sin. 

II.     What  are  the  Parts  of  the  law,  axd  what  their  Differences  ? 

Laws  are  dinne  and  human.  Human  laics  are  such  as  are  instituted 
by  men,  and  which  bind  certain  persons  to  certain  external  duties  concern- 
ing which  there  is  no  express  di\'ine  precept  or  prohibition  with  a  promise 
of  reward  and  threatening  of  punishment,  corporal  and  temporal.  Human 
laws  are  either  civil  or  ecclesiastical.  Civil  are  such  positive  laws  as  are 
instituted  by  magistrates,  or  by  some  corporation,  or  state,  in  reference  to 
a  certain  order  or  class  of  actions  to  be  observed  in  the  state  in  contracts, 
trials,  punishments,  &c.  Ecclesiastical,  or  ceremonial  laws,  are  those 
which  the  church  institutes  in  reference  to  the  order  which  is  to  be  observed 
in  the  ministry  of  the  church,  and  which  lay  down  certain  prescriptions  in 
reference  to  those  things  which  contribute  to  the  divine  law. 

Divine  laics  are  those  which  God  has  instituted,  which  belong  partly  to 
angels,  partly  to  men,  and  partly  to  certain  classes  of  men.  These  do  not 
only  require  external  actions  or  obedience,  but  they  also  require  internal 
qualities,  actions  and  motives :  nor  do  they  merely  propose  temporal  re- 
wards and  punishments ;  but  also  such  as  ai*e  spmtual  and  eternal.  They 
are  also  the  ends  for  wliich  human  laws  are  instituted.  Of  divine  laws 
there  are  some  that  are  eternal  and  unchangeable ;  whilst  there  are  others 
that  are  changeable ;  yet  only  by  God  himself,  who  has  instituted  them. 

The  divine  law  is  ordinaiily  di^-ided,  or  considered  as  consisting  of  three 
parts ;  the  moral,  the  ceremonial  and  the  judicial. 

The  moral  law  is  a  doctrine  harmonising  with  the  eternal  and  unchange- 
able wisdom  and  justice  of  God,  distinguishing  right  from  wrong,  known  by 


THE   LAW   OF   GOD.  491 

nature,  engraven  upon  the  hearts  of  creatures  endowed  with  reason  in  their 
creation,  and  after\Yards  often  repeated  and  declared  by  the  voice  of  God 
through  his  servants,  the  prophets ;  teaching  what  God  is  and  what  he  re- 
quires, binding  all  intelligent  creatures  to  perfect  obedience  and  conformity 
to  the  law,  internal  and  external,  promising  the  favor  of  God  and  eternal 
life  to  all  those  who  render  perfect  obedience,  and  at  the  same  time 
denouncing  the  wrath  of  God  and  everlasting  punishment  upon  all  those 
who  do  not  render  this  obedience,  unless  remission  of  sins  and  reconcilia- 
tion with  God  be  secured  for  the  sake  of  Christ  the  mediator. 

liar  mo  nisi  n(/  with  the  eternal  and  unchangeable  ivisdom  of  God :  That 
the  law  is  eternal  is  evident  from  this,  that  it  remains  one  and  the  same  from 
the  beginnhig  to  the  end  of  the  world.  We  were  also  created,  and  have 
been  redeemed  by  Christ  and  regenerated  by  the  Holy  Spirit,  that  we  might 
keep  this  law,  or  love  God  and  our  neighbor  as  it  requires,  both  in  this  and 
in  the  life  to  come.  "  I  write  no  new  commandment  unto  you,  but  an  old 
commandment  which  ye  had  from  the  beginning."     (John  2  :  7.) 

Afterwards  often  repeated:  God  repeated  the  law  of  nature  which  was 
engraven  upon  the  mind  of  man :  1.  Because  it  was  obscured  and  weak- 
ened by  the  fall.  2.  Because  many  tilings  were  entirely  obhterated  and 
lost.  3.  That  what  was  still  left  in  the  mind  of  man  might  not  be  regarded 
as  a  mere  opinion  or  notion,  and  so  at  length  be  lost. 

Ceremonial  laws  were  those  which  God  gave  through  Moses  in  refer- 
ence to  ceremonies,  or  the  external  solemn  ordinances  which  were  to 
be  observed  in  the  public  worship  of  God,  with  a  proper  attention  to 
the  circumstances  which  had  been  prescribed;  binding  the  Jewish  na- 
tion to  the  coming  of  the  Messiah,  and  at  the  same  time  distinguishing 
them  from  all  other  nations ;  and  that  they  might  also  be  signs,  symbols, 
types  and  shadows  of  spiritual  things  to  be  fulfilled  m  the  New  Testament 
by  Christ.  Ceremonies  are  external  solemn  actions  which  are  often  to  be 
repeated  in  the  same  manner  and  with  the  same  circumstance,  and  which 
have  been  instituted  by  God,  or  by  men  to  be  observed  m  the  external  wor- 
ship of  God,  for  the  sake  of  order,  propriety  and  signification.  The  cere- 
monies which  have  been  instituted  by  God,  constitute  divine  worship  abso- 
lutely ;  whilst  those  which  have  been  instituted  by  men,  if  they  are  good, 
merely  contribute  to  divine  worship. 

The  judicial  laws  were  those  which  had  respect  to  the  civil  order  or 
government,  and  the  maintenance  of  external  propriety  among  the  Jewish 
people  according  to  both  tables  of  the  Decalogue ;  or  it  may  be  said  that 
they  had  respect  to  the  order  and  duties  of  magistrates,  the  courts  of  just- 
ice, contracts,  punishments,  fixing  the  limits  of  kingdoms,  &c.  These  lav>-s 
God  dehvered  through  Moses  for  the  establishment  and  preservation  of  the 
Jewish  commonwealth,  binding  all  the  posterity  of  Abraham,  and  distin- 
guishing them  from  the  rest  of  mankind  until  the  commg  of  the  Messiah ; 
and  that  they  might  also  serve  as  a  bond  for  the  preservation  and  govern- 
ment of  the  Mosaic  polity,  until  the  manifestation  of  the  Son  of  God  in 
the  flesh,  that  they  might  be  certain  marks  by  which  the  nation  which  was 
bound  by  them,  might  be  distinguished  from  all  other  nations,  and  might  at 
the  same  time  be  the  means  of  preserving  proper  discipline  and  order, 
that  so  they  might  be  types  of  the  order  which  should  be  established  in  the 
kingdom  of  Christ. 

All  good  laws,  which  alone  deserve  the  name  of  laws,  are  to  be  traced  to 


492  THE   LAW   OF   GOD. 

the  moral  law  as  their  source,  which  agrees  in  every  respect  with  the  De- 
calogue, and  may  also,  by  necessary  consequence,  be  deduced  from  it,  so 
that  he  who  violates  the  one,  violates  the  other  likewise.  As  it  respects 
ceremonial  and  judicial  laws^  however,  whether  they  be  di\ine  or  human, 
if  they  are  only  good,  they  do,  indeed,  agree  with  the  Decalogue,  but  can- 
not be  deduced  from  it  by  necessary  consequence,  as  the  moral  law,  but 
are  subsernent  to  it,  as  certain  specifications  of  circumstances.  From  this 
we  may  easily  perceive  the  difierence  which  exists  between  these  laws :  for 
it  is  one  thing  to  flow  out  of  the  Decalogue  necessarily,  and  another  thing 
to  agree  with  it,  and  contribute  to  its  observance.  Yet  this  difference 
varies,  because  the  government  of  the  church  and  the  state  is  not  the 
same  ;  nor  do  these  have  the  same  end,  nor  are  they  abrogated  in  the 
same  way. 

But  the  chief  difference  between  these  laws  lies  in  their  obHgation,  man- 
ifestation, duration  and  use.  The  7noral  law  is  known  naturally,  binds  all 
men,  and  that  perpetually;  it  is  different,however,  with  the  ceremonial 
and  judicial  law.  The  moral  law  requires  obedience  which  is  both  inter- 
nal and  external;  the  others  merely  require  that  which  is  external.  The 
precepts  of  the  moral  law  are  general,  having  respect  to  all  men  whoever 
they  may  be ;  the  others  are  special,  and  do  not  thus  apply  to  all  men. 
The  precepts  of  the  moral  law  are  the  ends  of  the  others  ;  w^hilst  they  again 
are  subservient  to  those  which  are  moral.  The  ceremonial  and  civil  laws 
were  also  types  and  figures  of  other  things  for  which  they  were  instituted ; 
it  is  different,  however,  with  the  moral  law.  The  moral  law  does  not  give 
place  to  the  ceremonial ;  it,  on  the  other  hand,  gives  place  to  the  moral. 

We  must  also  observe,  in  passing  along,  the  difference  which  exists  be- 
tween the  moral  law,  the  natural  law,  and  the  Decalogue.  The  Decalogue 
contains  the  sum  of  the  moral  laws  which  are  scattered  throughout  the  Scrip- 
tures of  the  Old  and  New  Testaments.  TJie  natural^  and  moral  laiu  were 
the  same  in  man  before  the  fall,  when  his  nature  was  pure  and  holy.  Since 
the  fall,  however,  which  resulted  in  the  corruption  and  depravity  of  our 
nature,  a  considerable  part  of  the  natural  law  has  become  obscured  and 
lost  by  reason  of  sin,  so  that  there  is  only  a  small  portion  concerning  the 
obedience  which  we  owe  to  God  still  left  m  the  human  mind.  It  is  for  this 
reason  that  God  repeated,  and  declared  to  the  church  the  entire  doctrine 
and  true  sense  of  his  law,  as  contained  in  the  Decalogue.  The  Deca- 
logue is,  therefore,  the  renewal  and  re-enforcing  of  the  natural  law, 
which  is  only  a  part  of  the  Decalogue.  This  distinction,  therefore,  which 
we  have  made  between  the  several  parts  of  the  divine  law  must  be  retain- 
ed, both  on  account  of  the  difference  itself,  that  so  the  force  and  true 
sense  of  these  laws  may  be  understood,  and  that  we  may  also  have  a  cor- 
rect knowledge  and  miderstanding  of  the  abrogation  and  use  of  the  law. 

III.      To    WHAT  EXTENT  HAS  ChRIST  ABROGATED  THE  LaW,   AND  TO  WHA:B 
EXTENT  IS  IT   STILL   IN  FORCE? 

The  ordinary  and  cori'^ct  answer  to  this  question  is,  that  the  ceremonial 
and  judicial  law,  as  given  by  Moses,  has  been  abrogated  in  as  far  as  it  re- 
lates to  obedience  ;  and  that  the  moral  law  has  also  been  abrogated  as  it 
respects  the  curse,  but  not  as  it  respects  obedience.  That  the  ceremonial 
and  judicial  laws  have  been  so  abrogated  by  the  coming  of  Christ,  that  they 


THE   LAW   OF   GOD.  493 

no  longer  bind  any  to  obedience,  and  tliat  tbej  have  not  the  appearance 
and  force  of  laws  in  respect  to  the  present  time,  is  proven,  1.  From  the 
fact  that  the  prophets  even  declared  and  foretold  this  abrogation  in  the 
Old  Testament.  "  Christ  shall  confirm  the  covenant  ^vith  many  for  one 
week,  and  in  the  midst  of  the  week  he  shall  cause  the  sacrifice  and 
the  oblation  to  cease."  "  Thou  art  a  priest  forever  after  the  order  of 
Melchisedek.  (Dan.  9:  27.  Ps.  110:  4.)  2.  Christ  and  his  Apos- 
tles, in  different  places  in  the  New  Testament,  expressly  assert  this  ab- 
rogation. (See  Acts  7:  8.  Heb.  7 :  11—18;  8:  8--13.)  Instead 
of  adducing  a  number  of  testimonies  in  confirmation  of  this  point,  we  shall 
merely  cite  the  decree  passed  by  the  Apostles  when  assembled  in  Jerusa- 
lem: "For  it  seemed  good  to  the  Holy  Ghost  and  to  us  to  lay  upon  you 
no  greater  burden,  than  these  necessary  things,"  &c.  (Acts  15:  28,  29.) 
3.  When  certain  causes  are  once  changed,  the  laws  which  are  based  upon 
these  causes  are  also  chaagcd.  One  cause  now  of  the  coi^monial  and  judi- 
cial law  was  that  the  form  of  worship  and  civil  polity  which  existed  among 
the  JevflS,  from  whom  the  Messiah  was  to  be  born,  might  distinguish  them 
from  all  other  nations  until  the  Messiah  would  come.  Another  cause  was 
that  they  might  be  types  of  the  Messiah  and  of  his  benefits.  These  causes 
now  since  the  coming  of  the  Messiah,  have  been  done  away  with :  for  the 
Apostle  declares  that  the  middle  wall  of  partition  between  the  Jews  and 
other  nations  has  been  broken  down :  "He  is  our  Peace,  who  hath  made 
both  one,  and  hath  broken  down  the  middle  wall  of  partition  between  us," 
"  For  in  Christ  Jesus,  neither  circumcision  availeth  any  thing,  nor  uncir- 
cumcision,  but  a  new  creature.  (Eph.  2 :  14.  Gal.  6  :  15.)  It  is  also 
every  where  taught  in  the  New  Testament  Scriptures  that  the  rites  and 
ceremonies  of  the  old  dispensation  have  been  fulfilled  in  Christ.  "  The 
Holy  Ghost,  this  signifying  that  the  way  into  the  holiest  of  all  was  not  yet 
made  manifest,  while  the  first  tabernacle  was  yet  standing."  "  The  law 
and  the  prophets  were  until  John."  "  Let  no  man  judge  you  in  meat  or 
in  drink,"  &c.     (Heb.  9:  8.     Luke  10 :  16.     Col.  2 :  16.) 

The  Jews  are  wont  to  bring  forward  the  following  objections  against  the 
abrogation  of  the  law:  1.  The  Mosaic  ritual  and  the  Jewish  kingdom  were 
to  last  forever ;  the  former  according  to  the  command,  the  latter  according 
to  the  promise  of  God.  Cireumcision  is  an  everlasting  covenant.  The 
Passover  was  to  he  observed  for  an  ordinance  far  ever.  This  is  my  rest 
forever.  The  sabbath  is  a  perpetual  covenant.  Thy  throne  shall  be  estab- 
lished forever.  (Gen.  17:  13.  Ex.  12 :  24.  Ps.  132:  14.  Ex.31: 
16.  Sam.  7 :  16.)  Therefore  the  form  of  rehgion  and  civil  polity  in- 
stituted by  Moses,  has  not  been  abrogated  by  Christ.  Ans.  The  chain  of 
reasoning  in  this  syllogism  is  incorrect,  for  it  proceeds  from  that  which  is 
declared  to  be  true  in  a  certain  respect,  to  that  which  is  absolutely  true. 
The  major  proposition  speaks  of  an  absolute  perpetuity;  whilst  the  minor 
speaks  of  a  perpetuity  that  is  limited,  inasmuch  as  an  unlimited  continu- 
ance of  the  Jewish  rites  and  kingdom  is  not  promised  in  the  above  refer- 
ences, but  one  that  was  merely  to  continue  until  the  coming  of  the  ^les- 
siah  who  was  to  be  heard  after  Moses.  For  the  particle  Holam  signifies, 
every  where  in  the  Scriptures,  not  eternity,  but  the  continuance  of  along, 
though  definite  period  of  time.  Thus  it  is  said  in  Ex.  26:  6,  "And  he 
shall  serve  liim  forever,"  meaning  until  the  year  of  jubilee,  as  we  may 
easily  prove,  by  a  comparison  of  this  declaration  with  the  law  respecting 


494  THE  LAW   OF   GOD. 

the  jubilee,  as  recorded  in  Lev.  25:  40.  Again:  We  may  also  grant 
what  is  affirmed  in  the  minor  proposition,  that  an  absolute  perpetuity  is 
promised  ;  but  this  is  a  continuance,  not  of  the  types  and  shadows,  but 
only  of  the  things  signified  thereby,  which  are  spiritual,  the  truth  of  which 
■will  continue  forever  in  the  church,  even  though  the  types  and  signs  them- 
selves be  abohshed  by  Christ.  In  this  respect  the  signification  of  circum- 
cision remains  in  force  even  to  this  day :  so  there  is  also  a  perpetual  sabbath 
in  the  church,  and  it  shall  be  perpetual  in  everlasting  life :  so  also  the 
kingdom  of  David  is  established  forever  in  the  throne  of  Christ. 

Obj.  2.  The  worship  which  Ezekiel  describes,  from  the  fortieth  chapter 
to  the  end  of  his  prophecy,  has  respect  to  the  kingdom  of  the  Messiah,  and 
is  to  be  retained  in  it.  But  that  worship  is  merely  typical  and  ceremonial. 
--  Therefore  a  typical  and  ceremonial  worship  is  to  be  retained  in  the  king- 
dom of  the  Messiah ;  from  which  we  may  infer  that  the  Jewish  religion  and 
polity  was  not  to  be  done  away  with,  but  restored  by  the  Messiah.  Ans. 
The  major  of  this  syllogism,  if  understood  absolutely,  is  not  true ;  because 
whilst  the  prophet  speaks  of  the  kingdom  of  the  jMessiah,  he  does  not  pro- 
phesy concerning  this  alone :  for  he  at  the  same  time  speaks  of  the  resti- 
tution of  the  ceremonial  worship  in  Judea,  after  their  return  from  Babylon, 
and  foretells  that  it  would  continue  until  the  Messiah  would  come.  We 
also  deny  the  minor  proposition ;  for  the  prophet,  under  the  description  of 
types,  did  not  only  promise  the  restoration  of  Jewish  types,  but  he  more 
particularly  foretold  and  promised  the  spiritual  condition  and  glory  of  the 
church  under  the  reign  of  the  Messiah,  which  should  be  commenced  in  this 
life,  and  perfected  in  the  life  to  come  ;  which  may  be  proven  by  the  follow- 
ing considerations :  1.  The  history  of  Ezra  teaches  that  this  restoration 
would  not  take  place  before  the  coming  of  Christ ;  neither  will  the  other 
prophecies  which  are  contained  in  the  Old  Testament,  respecting  the  com- 
ing and  reign  of  the  Messiah  in  this  world,  allow  us  to  believe  that  there 
will  ever,  even  after  the  manifestation  of  the  Son  of  God  in  the  flesh,  be 
such  a  glorious  state  and  condition  of  the  church  on  earth  as  the  Jews 
dream  of.  Hence  this  restoration  of  Jerusalem,  or  the  chm-ch,  must  be 
understood  spiritually,  or  else  we  shall  be  compelled  to  admit,  what  is 
absurd,  that  this  prophecy  never  has  been,  nor  will  be  fulfilled.  2.  The 
promise,  in  which  the  prophet  declares  that  neither  the  house  of  Israel, 
nor  their  kings,  would  any  more  defile  the  holy  name  of  God,  must  neces- 
sarily be  understood  in  a  spiritual  sense,  as  referring  to  the  perfection  of 
the  Hfe  to  come.  (Ex.  43 :  7.)  And  it  is  by  no  means  uncommon  for 
the  prophets  to  connect  the  commencement  of  the  reign  of  Christ  with  the 
perfect  estabhshment  of  it.  3.  The  ivaters  issuing  out  of  the  temple  can- 
not be  understood  of  elementary  water,  but  shadow  forth  and  signify,  the 
gifts  of  the  Holy  Spirit,  which  were  to  be  poured  out  in  large  measures  in 
the  kingdom  of  Christ.  (Eph.  47 :  1.)  4.  Lastly,  we  have  for  our  in- 
terpreter the  Apostle  John,  who,  in  the  twenty-first  and  second  chapters 
of  the  book  of  Revelation,  describes  the  spiritual  and  heavenly  Jerusalem, 
by  which  is  meant  the  glorified  church  of  the  New  Testament,  in  words 
taken,  as  it  were,  from  the  description  given  by  the  prophet  Ezekiel.  This 
prophecy,  therefore,  afibrds  no  proof  whatever  in  favor  of  the  observance 
of  Jewish  rites  in  the  kingdom  of  Christ. 

Obj.  3.  The  best  and  most  Avholesome  form  of  government  is  always  to 
be  retained.     The  form  of  government  established  among  the  Jews  was 


THE   LAW   OF   GOD.  495 

the  best  and  most  wholesome,  for  the  reason  that  it  was  mstituted  by  God. 
Therefore  it  is  to  be  retained.  Ans.  There  is  here  a  fallacy  in  taking  that 
to  be  absolutely  true,  which  is  true  only  in  a  certain  respect.  The  form 
of  government  established  among  the  Jews  was  the  best,  not  absolutely, 
but  only  for  that  time,  that  country  and  nation :  for  there  were  many  tliing3 
in  it  adapted  to  the  state  and  condition  of  that  nation,  country,  time,  and 
ceremonial  worship,  the  observance  of  which  would  now  neither  be  proper 
nor  profitable,  because  the  causes  on  account  of  which  those  laws  wfcre 
given  to  the  Jews  are  now  changed  or  removed  ;  as  giving  a  writing  or  bill 
of  divorcement,  marrying  the  widow  of  one's  kindred,  &c.  God  did  not, 
for  this  reason,  institute  this  form  of  government  that  all  nations  and  ages 
might  be  bound  by  it ;  but  only  that  his  own  people  might,  by  this  disci- 
pline, be  separated  for  a  time  from  the  surrounding  nations. 

If  any  one  should  object  and  say,  that  if  Christians  are  permitted  to 
observe  and  conform  to  the  laws  of  other  nations,  such  as  the  Greeks  or 
Romans,  &c.,  much  more  ought  we  to  observe  those  which  were  given  by 
Moses,  the  servant  of  God ;  we  readily  grant  the  argument,  if  this  observ- 
ance is  rendered  without  attaching  to  it  the  idea  of  necessity ;  or  if  these 
laws  are  observed,  not  because  Moses  commanded  and  enjoined  them  upon 
the  Jewish  nation,  but  because  there  are  good  reasons  why  we  should  now 
comply  with  them ;  and  if  these  reasons  should  be  changed,  to  retain  the 
liberty  of  changing  these  enactments  by  pubHc  authority. 

We  have  thus  far  spoken  merely  of  the  abrogation  of  the  ceremonial 
and  judicial  law.     We  must  now  proceed  to  speak  of  the  moral  law. 

The  moral  law  has,  as  it  respects  one  part,  been  abrogated  by  Christ ;  and 
as  it  respects  another,  it  has  not.  It  has  been  abrogated,  as  it  respects 
the  faithful,  in  two  ways :  1.  The  curse  of  the  law  has  been  removed  as 
it  respects  those  who  are  justified  by  faith  in  Christ,  in  consequence  of 
having  his  merits  imputed  unto  them ;  or  it  may  be  said  that  the  law  has 
been  abrogated  as  touching  justification,  because  judgment  is  not  pro- 
nounced in  reference  to  us  according  to  the  law,  but  according  to  the 
gospel.'  The  sentence  of  the  law  would  condemn  and  give  us  over  to  de- 
struction. Its  dreadful  language  is,  "  In  thy  sight  shall  no  man  Hnng  be 
justified."  (Ps.  143:  2.)  The  sentence  of  the  gospel  is  different:  its 
language  is,  "  He  that  believeth  on  the  Son  hath  everlasting  fife."  (John 
3 ;  36.)  This  abrogation  of  the  law  is  the  first  and  principal  part  of 
Christian  liberty,  of  which  it  is  said,  "  There  is  no  condemnation  to  them 
which  are  in  Christ  Jesus."  "  Ye  are  not  under  the  law,  but  under  grace." 
(Rom.  8 :  1 ;  6 :  14.)  2.  The  law  has  been  abrogated  in  reference  to 
Christians,  as  it  respects  constraint.  The  law  no  longer  forces  and  wrests 
obedience  as  a  tyrant,  or  as  a  master  compels  a  worthless  servant  to  render 
obedience  to  his  behests ;  because  Christ  commences  in  us  by  his  Spirit  a 
free  and  cheerful  obedience,  so  that  we  willingly  comply  with  whatever  the 
law  requires  from  us.  The  Apostle  says,  concerning  tliis  part  of  Christian 
liberty :  "  Sin  shall  not  have  dominion  over  you  ;  for  ye  are  not  under  the 
law,  but  under  grace."  (Rom.  6:  14.)  What  this  Uberty  is,  the  Apostle 
explains  in  the  seventh  chapter  of  his  Epistle  to  the  Romans.  "  The  law 
is  not  made  for  a  righteous  man;  but  for  the  lawless  and  disobedient,"  &c. 
"Against  such,  there  is  no  law."     (1  Tim.  1 :  9.     Gal.  5  :  23.) 

Obj.  The  law  and  the  prophets  were  until  John.  (Matt.  11 :  13.) 
Hence  if  the  law  was  then  first  abrogated,  as  it  respects  condemnation, 


496  THE   LAW   OF   GOD. 

"when  Christ  appeared  in  the  flesh,  it  follows  that  the  faithful  who  lived 
before  the  coming  of  Christ  must  have  been  under  condemnation.  Ans. 
The  law  was  abrogated,  as  touching  condemnation,  no  less  to  the  faithful 
imder  the  Old  Testament,  than  to  those  who  live  under  the  New  Testament : 
to  the  former  as  to  efficacy  and  power ;  to  the  latter  as  to  fulfillment  and 
manifestation. 

But  the  moral  law,  or  Decalogue,  has  not  been  abrogated  in  as  far  as 
obedience  to  it  is  concerned.  God  continually,  no  less  now  than  formerly, 
requires  both  the  regenerate  and  the  unregenerate  to  render  obedience  to 
his  law.  This  may  be  proven :  1.  From  the  end  for  which  Christ  has 
redeemed  us  from  the  curse  of  the  law.  This  was  that  he  might  make  us, 
who  were  delivered  from  sin  and  the  curse  of  the  law,  the  temples  of  God ; 
and  not  that  we  should  persist  in  sin,  and  hatred  to  God.  2.  We  are  bound 
to  render  obedience  and  gratitude  to  God  in  proportion  to  the  number  and 
greatness  of  the  benefits  which  he  confers  upon  us.  But  those  who  are 
united  to  Christ  by  faith,  receive  from  the  hands  of  God  more  and  greater 
benefits  than  all  others :  for  they  do  not  merely  enjoy,  in  common  with 
others,  the  benefit  of  creation  and  preservation,  but  enjoy  in  addition  to 
this  the  grace  of  regeneration  and  justification.  Therefore  we  are  more 
strongly  bound  to  render  obedience  to  the  divine  law  than  others,  and  that 
more  after  our  regeneration  and  justification  than  before.  3.  From  the 
testimony  of  Scripture :  "  Think  not  that  I  am  come  to  destroy  the  law, 
or  the  prophets ;  I  am  not  come  to  destroy,  but  to  fulfill."  (Matt.  5 :  17.) 
This  is  spoken,  indeed,  of  the  whole  law,  but  with  a  special  reference  to 
the  moral  law,  which  Christ  has  fulfilled  in  four  respects  : 

1.  By  his  0W71  righteousness  and  conformity  with  the  law.  It  behooved 
him  to  be  perfectly  righteous  in  himself,  and  to  be  conformable  to  the  law 
according  to  each  nature,  that  he  might  make  satisfaction  for  us,  as  it  is 
said :  "  For  such  an  High  Priest  became  us,  who  is  holy,  harmless,  unde- 
filed,  and  separate  from  sinners,"  &c.    (Heb.  7 :  26.) 

2.  By  enduring  a  punishment  sufficient  for  our  sins  :  "  For  what  the  law 
could  not  do,  in  that  it  was  weak  through  the  flesh,  God  sending  his  own 
Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in  the  flesh." 
(Rom.  8 :  3.) 

3.  Christ  fulfills  the  law  in  us  by  his  Spirit,  by  whom  he  renews  us  in 
the  image  of  God.  "  Our  old  man  is  crucified  with  Christ,  that  the  body 
of  sin  might  be  destroyed,  that  henceforth  we  should  not  serve  sin."  "  If 
the  Spirit  of  him  that  raised  up  Jesus  from  the  dead  dwell  in  you,  he  that 
raised  up  Christ  from  the  dead  shall  also  quicken  your  mortal  bodies,  by 
his  Spirit  that  dwelleth  in  you."     (Rom.  ^\  ^\  8  :  11.) 

4.  Christ  fulfilled  the  law  by  teaching  it  and  restoring  its  true  meaning 
and  sense,  which  he  did  by  freeing  it  from  the  corruptions  and  glosses  of 
the  Pharisees,  as  appears  from  his  sermon  on  the  mount,  and  from  other 
portions  of  his  teachings.  If  Christ,  therefore,  teaches  and  restores  in  us 
obedience  to  the  law,  he  does  not  abolish  the  law  in  respect  to  obedience.  Paul 
teaches  the  same  thing  when  he  asks :  "  Do  we  then  make  void  the  law 
through  faith  ?     God  forbid ;  yea,  we  establish  the  law."     (Rom.  3  :  31.) 

The  law  now  is  established  by  faith  in  three  ways :  1.  By  confessing 
and  approving  the  sentence  which  it  passes  in  reference  to  ourselves,  that  we 
do  not  render  the  obedience  which  is  due  from  us  to  the  law,  and  are, 
therefore,  deserving  of  eternal  condemnation.     We  also  confess  the  same 


THE   LAW    OF    GOD.  497 

thing  by  seeking  righteousness  without  ourselves  in  Christ.  2.  By  saiis- 
f action.  By  faith  we  apply  unto  ourselves  the  satisfaction  of  Christ,  which 
is  equivalent  to  everlasting  punishment,  wliich  the  law  requires  from  us  in 
case  we  do  not  render  a  full  and  perfect  obedience  to  its  claims.  It  is  by 
means  of  this  satisfaction  now  that  we  are  justified,  not  indeed  by  the  law, 
nor  yet  contrary  to  the  law,  but  ivith  the  law,  which  Christ  has  fully  satis- 
fied by  his  perfect  obedience  in  our  room  and  stead.  3.  By  nnv  obedience. 
This  obedience  is  commenced  in  us  in  this  hfe  by  the  Spirit  of  Christ,  and 
will  be  perfected  in  the  life  to  come.  The  same  tldny  may  be  expressed 
more  briefly^  thus :  The  law  is  established  by  faith,  both  because  the  doc- 
trine concerning  the  righteousness  which  is  by  faith,  teaches  that  we  arc 
righteous,  not  in  ourselves,  and  that  we  cannot  be  justified  unless  the  per- 
fect satisfaction  which  the  law  requires  intervene,  and  also  because  the 
restoration  of  obedience  to  the  law  in  us  is  brought  about  by  faith. 

The  sum  of  what  we  have  now  said,  touching  the  abrogation  of  the 
law  is  this :  That  the  ceremonial  and  judicial  laws  instituted  by  Moses 
have  been  entirely  abolished  and  done  away  with  by  the  coming  of  Christ, 
as  far  as  it  relates  to  obligation  and  obedience  on  our  part.  The  moral 
law,  however,  has  not  been  aboHshed  as  it  respects  obedience,  but  only  as 
it  respects  the  curse,  justification  and  constraint. 

The  objections  of  the  Antinomians,  Libertines,  and  others  of  a  similar 
cast,  who  contend  that  the  moral  law  has  no  respect  to  Christians,  and  that 
it  ought  not  to  be  taught  in  the  church  of  Christ,  will  be  noticed  Avhen  we 
come  to  the  exposition  of  the  115th  Question  of  the  Catechism  where  we 
shall  speak  of  the  use  of  the  law. 

V.    In  what  does  the  Law  differ  from  the  Gospel  ? 

The  exposition  of  this  question  is  necessary  for  a  variety  of  considerations, 
and  especially  that  we  may  have  a  proper  understanding  of  the  law  and  the 
gospel,  to  which  a  knowledge  of  that  in  which  they  difier  greatly  contributes. 
According  to  the  definition  of  the  law,  which  says,  that  it  promises  rewards  to 
those  who  render  perfect  obedience  ;  and  that  it  promises  them  freely,  inas- 
much as  no  obedience  can  be  meritorious  in  the  sight  of  God,  it  would  seem 
that  it  does  not  differ  from  the  gospel,  which  also  promises  eternal  life  freely. 
Yet  notwithstanding  this  seeming  agreement,  there  is  a  great  difference 
between  the  law  and  the  gospel.     They  differ, 

1.  As  to  the  mode  of  revelation  peculiar  to  each.  The  law  is  known 
naturally :  the  gospel  was  divinely  revealed  after  the  fall  of  man.  2.  In 
matter  or  doctrine.  The  law  declares  the  justice  of  God  separately  con- 
sidered :  the  gospel  declares  it  in  connection  with  his  mercy.  The  law 
teaches  what  we  ought  to  be  in  order  that  we  may  be  saved :  the  gospel 
teaches  in  addition  to  this,  how  we  may  become  such  as  the  law  requires, 
viz:  by  faith  in  Christ.  3.  In  their  conditions  or  j^romises.  The  law 
promises  eternal  life  and  all  good  things  upon  the  condition  of  our  own 
and  perfect  righteousness,  and  of  obedience  in  us  :  the  gospel  promises  the 
same  blessings  upon  the  condition  that  we  exercise  faith  in  Christ,  by  which 
we  embrace  the  obedience  which  another,  even  Christ,  has  performed  in 
our  behalf;  or  the  gospel  teaches  that  we  are  justified  freely  by  faith  in 
Christ.  With  this  faith  is  also  connected,  as  by  an  indissoluble  bond,  the 
condition  of  new  obedience.  4.  In  their  effects.  The  law  works  wrath, 
32 


498  THE  DIVISION   OF   THE   LAW. 

and  is  the  mimstration  of  death :  the  gospel  is  the  ministration  of  life  and 
of  the  Spii-it.     (Horn.  4 :  15.     2  Cor.  3  :  7.) 


Question  93.     How  are  these  ten  commandments  divided  ? 

Answer.  Into  two  tables ;  the  first  of  which  teaches  us  how  we  must  behave 
towards  God ;  the  second,  what  duties  we  owe  to  our  neighbor. 

EXPOSITION. 

This  Question  concerning  the  division  of  the  Decalogue  is  necessary  and 
profitable ;  1.  Because  God  himself  expressed  a  certain  number  of 
tables  and  commandments  in  the  Decalogue.  2.  Because  Christ  divided 
the  sum  of  the  whole  law  into  two  commandments,  or  into  two  kinds  of 
commandments.  3.  Because  a  correct  division  of  the  Decalogue  contrib- 
utes much  to  a  proper  understanding  of  the  commandments.  It  teaches 
and  admonishes  us  in  reference  to  the  degrees  of  obedience  required  by 
each  table,  and  shows  that  the  worship  of  the  fii-st  table  is  the  most  im- 
portant. 

There  is  a  three-fold  division  of  the  Decalogue. 

I.  It  is  divided  into  two  tables  by  Moses  and  Christ.  The  first  table 
comprehends  the  duties  which  we  owe  to  God  immediately ;  the  second  the 
duties  which  we  owe  to  him  mediately ;  or  it  may  be  said  that  the  first 
table  teaches  us  how  we  ought  to  behave  towards  God,  whilst  the  second 
teaches  what  duties  we  owe  towards  our  neighbor.  This  division  is  based 
upon  the  word  of  God  clearly  expressed,  ^'Hew  thee  two  tables  of  stone." 
(Ex.  34:  1,  4,  29.  Deut.  4:  13.)  So  Christ  and  Paul  refer  the 
whole  law  to  the  love  of  God  and  our  neighbor.  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind :  This  is  the  first  and  great  commandment.  And  the  second  is  like 
unto  it :  Thou  shalt  love  thy  neighbor  as  thyself."  (Matt.  22  :  37,  38, 39.) 
This  division  is  profitable;  1.  That  we  may  the  better  understand  the  true 
sense  and  design  of  the  whole  law,  and  the  perfect  obedience  which 
it  required  of  us.  2.  That  we  may  observe  the  common  rule,  to  yield 
the  precepts  of  the  second  table  to  those  of  the  fii-st  in  the  same  kind  of 
worship,  or  that  we  should  prefer  the  love  and  glory  of  God  to  the  love 
and  salvation  of  all  creatures,  according  as  it  is  written,  "We  ought  to 
obey  God  rather  than  men."     (Acts  5 :  29.) 

II.  The  Decalogue  is  divided  into  ten  commandments,  of  which  the  first 
four  belong  to  the  first  table ;  the  rest  belong  to  the  second  table.  God 
enumerated  or  included  ten  commandments  in  the  Decalogue,  not  because 
he  was  delighted  more  with  this  number  than  any  other,  but  because  the 
substance  and  reasons  of  these  things  were  comprehended  in  this  number; 
for  all  that  we  owe  to  God  and  oui-  neighbor  is  contained  in  these  ten  pre- 
cepts or  laws,  so  that  nothing  is  omitted,  nor  is  there  any  thing  superfluous. 
The  four  commandments  of  the  first  table  comprise  every  thing  which  we 
owe  to  God  immediately ;  whilst  the  remaining  six,  which  make  up  the 
second  table,  contain  every  thing  which  has  respect  to  the  manner  in  which 
this  fife  should  be  spent  so  as  to  result  in  happiness  and  peace. 

There  is,  however,  much  diversity  of  sentiment  and  disagreement  in 


THE   DIVISION   OF  THE   LAW.  499 

relation  to  the  cnuraeration  of  the  commandments.  Some  enumerate  only 
three,  others  five,  and  others  four  commandments  in  the  first  table.  But 
that  that  division  which  attributes  four  commandments  to  the  first  table,  in 
such  a  way  that  the  first  includes  what  is  said  in  reference  to  having  no 
other  gods  beside  Jehovah ;  the  second^  what  is  said  of  not  making  graven 
images;  ^/^t'^eVti?,  of  not  taking  the  name  of  God  in  vain;  tJie  fourth^  of  hal- 
lowing the  Sabbath ;  thus  referring  the  other  six  to  the  second  table  ;  that 
this  division  is  the  best  and  most  correct,  we  prove  by  the  following  con- 
Biderations. 

1.  According  to  this  di\ision,  each  commandment  expresses  something  dis- 
tinct and  separate  from  the  rest,  so  that  it  may  easily  be  distinguished  from 
all  the  others,  according  to  its  true  sense  and  meaning.  When  God  himself 
divided  the  Decalogue  into  ten  commandments,  he  doubtless  designed  that 
these  precepts  should  differ  from  each  other,  so  that  each  one  should  con- 
tain and  express  something  peculiar  to  itself.  Hence,  if  these  command- 
ments have  not  a  different  signification,  they  are  not  different,  but  one  and 
the  same.  The  commandments,  now,  which  forbid  our  having  strange  gods, 
and  making  graven  images,  are  different  in  their  meaning  and  signification. 
The  former  forbids  any  other  god  to  be  worshipped,  besides  him  who  alone 
is  the  true  God ;  the  other  forbids  that  this  true  God  should  be  worshipped 
in  any  other  way,  than  that  which  he  has  prescribed.  So,  on  the  other 
hand,  the  commandment  concerning  concupiscence,  or  lust,  out  of  which 
some  make  the  ninth  and  tenth  commandments,  is  but  one  as  to  its  mean- 
ing, as  the  very  persons  themselves  who  make  this  division,  testify,  when- 
ever they,  in  their  expositions,  join  together  this,  their  ninth  and  tenth 
commandments.  The  apostle  Paul  also  teaches  the  same  thing  w^hen  he 
speaks  of  lust  as  though  it  were  but  one  commandment,  saying,  "  I  had 
not  known  lust  (to  be  sin)  except  the  law  had  said,  Thou  shalt  not  covet." 
(Kom.  7  :  7.)  Hence,  the  first  and  second  commandments  of  which  we 
have  spoken,  are  two  different  commandments  ;  whilst  this  last,  which  some 
divide  into  two,  is  but  one  commandment.  Moreover,  if  the  tenth  com- 
mandment concerning  lust  is  to  be  divided  into  two,  because  it  distinctly 
forbids  coveting,  or  lusting  after  our  neighbor's  house  and  wife,  then  it 
would  also  follow,  according  to  this  reasoning,  that  it  would  have  to  be 
divided  into  more ;  yea,  into  as  many  commandments  as  there  are  things 
specified,  which  we  are  not  to  covet. 

2.  Those  commandments  are,  without  doubt,  different  and  not  the  same 
which  Moses  has  separated  by  different  periods  and  verses ;  whilst  those 
which  he  has  expressed  in  one  sentence,  or  verse,  are  not  different,  but 
constitute  only  one  commandment.  The  Commandment,  now,  which  for- 
bids our  having  strange  gods,  and  that  which  forbids  our  making  graven 
images,  are  distinguished  and  separated  by  Moses  into  different  verses,  or 
sentences.  They  are,  therefore,  not  the  same,  but  different  commandments. 
It  is  different,  however,  as  it  respects  the  commandment  which  forbids  the 
coveting  of  our  neighbor's  house,  and  wife  ;  for  this  is  not  separated  into 
distinct  verses  by  Moses,  as  in  the  former  case,  but  is  comprehended  in 
one  sentence.  Hence,  it  constitutes  only  one  commandment,  and  not  two, 
as  some  will  have  it. 

3.  Moses,  without  doubt,  observed  and  retained  the  same  order  in  re- 
hearsing the  commandments,  both  in  Exodus  and  Deuteronomy.  But  the 
words  of  the  tenth  commandment,  respecting  the  coveting  of  our  neighbor's 


500  THE   DIVISION   OF  THE   LAW. 

house  and  -svife,  are  not  in  these  places  rehearsed  in  the  same,  but  in  a 
different  order.  In  Exodus  the  words,  Thou  slialt  not  covet  thy  neighbor's 
housey  precede  those  which  declare.  Thou  shalt  not  covet  thy  neighbor'' s 
wife.  But  in  Deuteronomy  the  order  is  different ;  for  here  the  words, 
Thou  shalt  not  desire  thy  7ieighbor's  wife^  precede  those  which  declare, 
Thou  shalt  not  desire  thy  neighbor's  house.  Therefore,  these  sentences  are 
parts  of  one  and  the  same  commandment,  or  else  there  will  be  no  ninth 
commandment,  and  we  will  be  driven  to  the  necessity  of  maintaining  that 
Moses  in  one  place  confounded  the  ninth  commandment  with  the  tenth,  and 
substituted  a  part  of  the  tenth  in  the  place  of  the  ninth,  which  absurdity 
we  dare  not  charge  upon  him.  This  transposition  of  the  words  in  the 
instances  to  which  reference  is  here  had,  clearly  proves  that  God  designed 
that  that  portion  of  the  Decalogue  which  is  comprehended  in  one  period, 
should  constitute  but  one  commandment,  and  that  the  tenth. 

4.  This  division  of  the  commandments  of  the  Decalogue  is  supported  and 
sustained  by  the  best  and  most  weighty  authority.  The  ancient  Jewish 
writers  distinguish  the  first  and  second  commandments  and  include  in  the 
tenth  the  same  portion  of  the  Decalogue,  which  we  have,  as  may  be  seen  by 
a  reference  to  the  Antiquities  of  Josephus,  the  third  book,  and  to  the  expo- 
sition of  the  Decalogue  by  Philo.  It  is  in  the  same  way  that  the  Grecian 
Fathers  and  writers  divide  the  Decalogue  ;  as  Athanasius,  Origen,  Gregory 
Narzianzen,  Chysostom,  Zonaras  and  Nicephorus.  The  same  thing  may 
be  said  of  the  Latin  Fathers,  Jerome,  Ambrose,  Severus  and  Augustin. 
This  distinction  of  the  Decalogue  was,  therefore,  at  a  very  early  period 
regarded  as  the  most  correct,  and  was  received  in  the  Greek  and  Latin 
Churches. 

That  Josephus,  Philo  and  some  of  the  Grecian  Writers  make  each  table 
of  the  Decalogue  consist  of  five  commandments,  does  not  prove  any  thing 
against  what  we  have  here  said  ;  for  although  they  do  this,  they,  neverthe- 
less, all  agree  that  the  words  respecting  the  worship  of  the  one  true  God, 
and  those  which  prohibit  the  making  of  graven  images,  constitute  two  dis- 
tinct commandments,  wliilst  that  portion  of  the  Decalogue  which  has  respect 
to  lust,  or  coveting,  constitutes  only  one  commandment,  and  not  two. 

There  is  also  another  di\dsion  of  the  Decalogue  in  the  writings  of  Au- 
gustin, (Epist.  119,  ad  Januar.  cap.  11,  &  quest,  super  Exod.  cap.  7,) 
according  to  which  the  first  table  consists  of  only  three  commandments,  and 
the  second  of  seven ;  but  the  allegory  of  the  Trinity  upon  which  Augustin 
bases  this  division  is  too  weak  to  give  any  countenance  to  it. 

We  may  remark,  however,  in  this  connection,  that  if  only  the  doctrine 
and  true  sense  of  the  Decalogue  concerning  the  true  God,  and  his  worship 
be  retained,  there  ought  to  be  no  bitter,  or  angry  contention  about  the  di- 
vision of  the  words,  and  sentences. 

III.  The  Decalogue  is  divided  according  to  its  matter,  or  according  to 
the  things  which  are  commanded  or  forbidden  therein,  into  the  worship  of 
God  as  immediate,  and  mediate.  The  worship  of  God  is  commanded  in 
the  Decalogue  generally ;  whilst  that  is  forbidden  which  is  contrary  thereto. 
The  worship  of  God,  now,  is  either  immediate^  when  moral  works  are  per- 
formed to  him  immediately ;  or  it  is  mediate,  when  moral  works  are  per- 
formed towards  our  neighbor  on  God's  account.  The  immediate  worship 
of  God  is  contained  in  the  first  table,  and  is  either  internal,  or  external. 
The  internal  consists  in  this,  partly  that  we  worship  the  true  God,  and  that 


I 


> 


THE   DIVISION    OF   THE   LAW.  501 

wc  render  unto  him  that  whicli  is  required  in  the  first  commandment,  and, 
partly,  that  wc  worship  him  in  the  manner  prescribed  in  the  second  com- 
mandment, whether  it  be  in  respect  to  the  worsliip  which  is  internal,  or 
external.  The  immediate  external  ivorship  of  God  is  either  private,  or 
pubhc.  That  which  is  piivate,  includes  the  private  moral  works  of  every 
one  —  the  works  which  every  man  ought  at  all  times  to  perform,  as  it  re- 
spects acknowledging  and  confessing  God,  both  in  word  and  deed,  which 
worship  is  taught  in  the  third  commandment.  The  2)uhlic  worship  of  God 
consists  in  the  sanctification  of  the  Sabbath,  which  is  contained  in  the  fourth 
commandment.  The  worship  of  God,  which  is  mediate,  and  which  consists 
in  the  duties  we  owe  towards  men,  or  our  neighbor,  is  contained  in  the 
second  table,  and  is  likewise  external  and  internal.  That  which  is  external 
consists,  partly,  in  the  duties  of  governors,  parents,  &c.,  to  those  under 
them,  and  contrariwise,  which  duties  are  comprehended  in  the  fifth  com- 
mandment ;  and,  partl}^,  in  the  duties  which  one  man  owes  to  another, 
"which  are  taught  and  enforced  in  the  other  commandments.  These  are 
either  the  preservation  of  fife  and  safety,  whether  of  ourselves  or  of  others, 
which  is  enjoined  in  the  sixth  commandment ;  or  the  preservation  of  chastity 
and  marriage,  which  is  taught  in  the  seventh  commandment ;  or  the  pre- 
servation of  goods  and  possessions,  which  is  comprised  in  the  eighth  com- 
mandment ;  or  the  preservation  of  truth,  which  is  enforced  in  the  ninth 
commandment.  The  mediate  worship  of  God,  which  is  internal,  or  the 
internal  duties  of  that  worship  which  is  mediate,  consist  in  the  proper 
moderation  and  regulation  of  all  the  affections  which  we  are  to  cherish 
towards  our  neighbor,  which  worship  must  be  included  in  all  the  preceding 
commandments,  and  is  prescribed  in  the  tenth. 

We  may  now  easily  return  an  answer  to  the  following  objection :  The 
duties  which  we  owe  towards  our  neighbor  are  not  the  worship  of  God. 
The  second  table  prescribes  the  duties  which  we  owe  towards  our  neighbor. 
Therefore,  the  obedience  of  the  second  table  does  not  constitute  the  wor- 
ship of  God.  Ans.  The  major  proposition  is  true  only  of  the  immediate 
worship  of  God,  in  reference  to  which  we  admit  the  conclusion :  for  the 
obedience  of  the  second  table  is  not  the  immediate  worship  of  God,  as  is 
the  obedience  of  the  first  table ;  but  it  is  that  which  is  mediate,  or  which 
we  perform  towards  God  in  our  neighbor,  or  by  our  neighbor  coming  be- 
tween God  and  us.  For  the  duties  of  love  to  our  neighbor  ought  to  proceed 
from  the  love  of  God ;  and  when  they  are  performed  in  this  way  they 
please  God,  and  have  respect  to  him,  no  less  than  the  obedience  which  is 
required  by  the  first  table  of  the  Decalogue.  These  duties  are,  therefore, 
in  respect  to  God,  on  account  of  whom  they  are  performed,  called  and  are 
in  fact  the  ivorship  of  God;  but  in  respect  to  our  neighbor,  towards  whom 
they  are  directly  performed,  they  are  called  duties.  Hence,  the  worship 
which  each  table  enjoins,  differs  as  to  the  object  towards  whom  it  is  per- 
formed. The  first  table  has  only  an  immediate  object,  which  is  God:  the 
second  has  an  immediate  object,  which  is  our  neighbor,  and  at  the  same 
time  a  mediate  object,  which  is  God. 


502 


GENERAL  RULES  RESPECTING  THE  DECALOGUE, 


A  table  of  the  third  division  of  the  Decalogue. 


The  Decalogue 
commands  the 
worship  of  God 
in  general,  which 
is, 


Immediate, 
or  towards 
God  alone. — 
This  is  either 


Mediate,  or 
towards  our 
neighbor,  o  n 
account  of 
God.  This  is 
either 


Internal, 


External 
which    is  < 
either 


External 
which 
consists 
in  the 


'  Concerning  the  one  true  God  ; 
in  commandment 
Concerning  the  worship  of  God 
under  a  proper  form ;  as  in 
commandment 


II. 


Private,  as 

in                                 III. 

Pubhc,  as  in                                   IV. 

The  duties  of  superiors  to  those 

who  are  under  them,  and  con- 

trariwise as  in                               V, 

'Of  life  and   safety, 

whether   of  our- 

Preserva- 

selves  or  of  others. 

vation. 

as  in                           VI 

Of  chastity,  as  in      VII. 

Of  goods,  and  pos- 

sessions, as  in         VIII 

Of  truth,  as  in             XI 

Internal,  which  consists  in  a  proper  mod- 
eration and  regulation  of  the  desires  of  the 
heart,  that  no  one  desire,  or  think  any  thing 
contrary  to  all  or  any  of  the  former  com- 
mandments, as  in 


GENERAL  RULES. 


Before  we  proceed  to  the  exposition  of  each  commandment  singly,  it  is 
proper  that  we  should  lay  down  certain  general  rules  necessary  to  the  un- 
derstanding of  the  Decalogue  as  a  whole,  and  of  each  commandment  in 
particular. 

1.  The  Decalogue  must  be  understood  according  to  the  interpretation  of 
Scripture,  or  according  to  the  explanation  which  the  Prophets,  Christ,  and  his 
Apostles  have  incidentally  given  ;  and  not  merely  according  to  human  judg- 
ment or  philosophy.  We  must  unite,  or  bring  together  the  explanations 
found  in  different  portions  of  Scripture,  and  not  adhere  slavishly  to 
the  simple  letter  of  the  commandments  expressed  in  such  a  brief  form. 
Nor  is  moral  philosophy  sufficient  for  a  full  interpretation  of  the  Deca- 
logue, inasmuch  as  it  contains  only  a  small  portion  of  the  law.  This  too  is 
one  great  difference  between  philosophy  and  the  doctrine  delivered  and 
taught  in  the  church. 

2.  The  Decalognie  demands  in  every  commandment  internal  and  exter- 
nal obedience  in  the  understanding,  will,  heart  and  actions  of  the  life,  per- 
fect not  only  as  to  the  parts,  but  also  as  to  the  degrees  of  this  obedience ; 
or  what  is  the  same  thing,  it  requires  that  we  obey  God  perfectly,  not  only 
in  the  duties  enjoined,  but  also  in  the  degrees  of  these  duties  ;  for  "Cursed 
is  every  one  that  continueth  not  in  all  things  which  are  written  in  the  book 
of  the  law  to  do  them."  "  The  law  is  spiritual."  "AVhosoever  is  angry 
with  his  brother  without  a  cause  shall  be  in  danger  of  the  judgment,"  &;c. 
(Gal.  3:  10.     Rom.  7:  14.     Matt.  5:  22.) 


( 


GENEBAL  RULES   RESPECTING   THE   DECALOGUE.  503 

3.  The  first  commandment  must  be  included  in  all  the  rest,  or  what  is 
the  same  tiling,  the  obedience  -which  it  requires,  must  be  the  constraining 
and  final  cause  of  obedience  to  all  the  other  precepts  of  the  Decalogue,  or 
else  that  which  we  do,  is  not  the  worship  of  God,  but  hypocrisy ;  yea,  all 
the  duties  which  are  enjoined  in  the  other  commandments  must  be  per- 
formed from  and  on  account  of  the  love  of  God,  or  because  we  love  him 
above  every  thing  else,  and  desire  to  glorify  and  praise  him. 

4.  That  we  may  form  a  correct  judgment,  or  come  to  a  proper  under- 
standing of  every  commandment,  it  is  above  all  things  necessary  that  we 
consider  the  design,  or  end  of  each  precept  of  the  Decalogue  ;  for  the  end 
of  the  law  shows  its  meaning,  and  from  the  object  which  God  intends,  and 
wills  to  accomplish  by  each  commandment,  we  may  easily  and  correctly 
judge  concerning  the  means  which  lead  to  the  attainment  of  this  end. 
This  rule  is  also  of  great  importance  in  the  interpretation  of  human  laws. 

5.  The  same  virtue,  or  the  same  work  may,  for  different  ends  and  in 
different  respects,  be  enjoined  in  more  than  one  commandment ;  because 
the  end  for  which  any  thing  is  done  gives  character  to  the  action,  and  the 
same  virtue  may  contribute  to  different  objects ;  as  fortitude  is  a  virtue  of 
the  sixth  commandment  and  of  the  fifth  at  the  same  time,  because  it  is  also 
required  of  the  magistrate  who  is  to  undertake  the  defense  of  others.  The 
observance  of  this  rule  is  important,  therefore,  that  we  may  not  give  our- 
selves unnecessary  trouble  in  distinguishing  and  comparing  the  different 
virtues. 

6.  Negative  precepts  are  contained  in  those  which  are  positive,  or  affir- 
mative, and  contrariwise :  for  when  the  law  enjoins  any  thing,  it  at  the 
same  time  forbids  that  which  is  contrary  thereto  ;  and  when  it  prohibits  any 
thing,  it  at  the  same  time  enjoins  the  opposite.  In  this  way  the  law  enjoins 
the  practice  of  virtue,  in  forbidding  vice,  and  contrariwise:  for  where  any 
good  is  enjoined,  there  the  evil  which  is  particularly  opposed  to  this  good, 
is  prohibited ;  for  the  reason  that  the  good  cannot  be  put  into  practice, 
without  an  omission  of  the  evil  at  the  same  time.  And  by  evil  we  do 
not  mean,  the  doing  of  that  which  is  evil,  but  also  the  omission  of  that 
which  is  good. 

7.  Care  must  be  taken  that  we  do  not  understand  the  command- 
ments in  too  restricted  a  sense.  Commandments  which  are  particular 
must  always  be  comprehended  in  the  general ;  the  general  must  be  under- 
stood, in  the  particular;  the  cause,  in  the  effect;  and  the  correlative,  in 
the  relative.  Thus  when  murder  or  adultery  is  prohibited,  every  injury, 
and  every  lust  which  men  may  wickedly  cherish  is  at  the  same  time  con- 
demned :  so  when  the  law  enjoins  chastity,  it  at  the  same  time  enforces 
temperance,  without  which  there  can  be  no  chastity ;  and  when  it  requires 
subjection,  it  at  the  same  time  recognises  its  correlative,  \'iz  :  the  magis- 
tracy. 

8.  The  commandments  of  the  second  table  yield  to  those  of  the  first ; 
so  the  commandments  respecting  ceremonial  worship  give  place  to  those 
respecting  moral  worship.  Obj.  But  the  second  commandment  is  like  unto 
the  first.  Ans.  There  is  here  in  this  argument  a  fallacy  in  understanding 
that  simply  and  absolutely,  w^hich  is  declared  to  be  similar  only  in  certain 
respects.  The  second  is  like  unto  the  first,  not  in  every  point  of  view,  but 
as  we  have  explained  in  the  former  part  of  this  work,  1.  In  the  kind  of 
worship  which  it  requires^  which  is  moral,  and  always  to  be  preferred  to 


504  GENERAL  RULES  RESPECTING  THE  DECALOGUE. 

that  which  is  ceremonial.  Ceremonies  should  always  give  place  to  the 
duties  of  charity  prescribed  in  the  second  table.  2.  It  is  like  unto  the 
first  in  the  kind  of  punishment^  which  is  eternal,  and  which  is  inflicted 
upon  all  those  who  violate  either  table.  3.  It  is  like  unto  the  first  in 
respect  to  the  connection  ivhich  exists  between  the  love  of  God  and  our 
7ieighhor,  as  between  cause  and  efiect,  by  which  it  comes  to  pass  that 
obedience  cannot  be  rendered  to  one  table  of  the  Decalogue,  whilst  the 
other  is  disregarded.  God  is  not  loved,  except  our  neighbor  be  loved ; 
neither  is  our  neighbor  truly  loved,  when  God  is  not  loved.  ''If  a  man 
say  I  love  God,  and  hateth  his  neighbor,  he  is  a  liar ;  for  he  that  loveth 
not  his  brother,  whom  he  hath  seen,  how  can  he  love  God,  whom  he  hath 
not  seen."  (1  John  4  :  20.)  This  was  also  the  design  of  Christ's  dis- 
course in  Matt.  22 :  38,  39  ;  for  the  Pharisees  placed  divine  ceremonies 
and  their  own  superstitions  upon  an  cquahty  with  the  obedience  of  the  se- 
cond table.  It  was  now  for  the  correction  of  this  error  that  Christ  de 
clared,  that  the  second  table  is  like  unto  the  first ;  that  is,  as  the  obedience 
of  the  first  is  moral,  spiritual,  and  most  important,  so  also  is  the  obedience 
of  the  second ;  and  as  the  ceremonial  enactments  give  place  to  the  duties 
of  the  first  table,  so  do  they  in  like  manner  unto  the  second. 

There  is,  however,  notwithstanding  these  points  of  similarity,  a  very 
great  difierence  between  the  precepts  of  the  first  and  second  table.  They 
difier,  1.  In  their  objects.  The  object  of  the  first  table  is  God  himself; 
the  object  of  the  second  is  our  neighbor.  By  as  much,  therefore,  as 
God  is  greater  than  our  neighbor,  by  so  much  the  greater  and  more 
important  is  the  obedience  of  the  first  table,  than  the  second ;  and  by  as 
much  as  our  neighbor  is  inferior  to  God,  by  so  much  does  the  obedience 
of  the  second  table  fall  under  that  of  the  first.  2.  They  difier  in  res- 
pect to  order,  or  consequence.  The  obedience  of  the  first  table  is  chief, 
and  supreme  :  the  obedience  of  the  second  falls  beneath  that  of  the  first, 
and  is  depending  upon  it.  Nay  it  is  only  because  we  love  God,  that  we 
love  our  neighbor.  Obedience  to  the  first  table  is  the  cause  of  obedience 
to  the  second.  Love  to  our  neighbor  grounds  itself  in  love  to  God ;  but 
not  contrariwise.  So  Christ  says, ''  If  any  man  come  to  me  and  hate  not  his 
father  and  mother,  and  wife,  and  children,  and  brethren,  and  sisters,  yea, 
and  his  own  life  also,  he  cannot  be  my  disciple."  (Luke  14 :  26.)  It 
is  now  on  account  of  these  two  chief  points  of  difierence  that  the  pre- 
cepts of  the  second  table  may  correctly  be  said  to  give  place  to  those  of 
the  first. 

But  some  one  may  still  further  object,  and  say,  the  duties  which  love  to 
our  neighbor  requires,  do  not  yield  to  the  ceremonies  commanded  by  the 
first  table,  according  as  it  is  said,  "  I  w^ill  have  mercy,  and  not  sacrifice." 
(Hos.  6 :  6.  Matt.  12 :  T.)  The  duties  of  love  to  our  neighbor  constitute 
the  obedience  of  the  second  table.  Therefore  this  obedience  does  not  yield 
to  the  obedience  of  the  first  table.  We  may  reply  to  this  objection  by  de- 
nying the  conclusion,  masmuch  as  it  contains  more  than  follows  legitimately 
from  the  premises.  All  that  follows  legitimately  is :  Therefore  the  duties 
of  the  second  table  do  not  yield  to  the  ceremonies  commanded  by  the  first ; 
which  is  true,  and  does  not  contradict  the  rule  here  laid  down,  which  is  to 
be  understood  of  moral  and  ceremonial  duties.  If,  therefore,  the  necessity 
and  safety  of  our  neighbor  require  the  omission  of  any  ceremony,  this 
should  rather  be  omitted,  than  that  the  safety  of  our  neighbor  should  be 


THESES  CONCERNING  THE  DECALOGUE.  505 

disregarded.     It  is  in  this  way  that  we  are  to  understand  the  declaration, 
1  will  have  mercy ^  and  not  sacrifice. 

Theses  concemmg  the  Decalogue. 

1.  The  first  table  enjoins  the  duties  which  we  owe  to  God ;  the  second, 
the  duties  which  we  owe  to  our  neighbor ;  yet  in  such  a  way  that  the 
former  are  referred  immediately^  the  latter  mediately^  to  God. 

2.  The  first  commandment,  seeing  that  it  commands  us  to  have  no  other 
God  beside  the  true  God  —  the  God  revealed  to  us  in  the  church,  compre- 
hends chiefly  the  internal  worship  of  God,  which  has  its  seat  in  the  mind, 
will  and  heart. 

3.  The  principal  parts  of  this  worship  are  the  true  knowledge  of  God, 
faith,  hope,  the  love  of  God,  the  fear  of  God,  humility  and  patience. 

4.  God  may  be  known  by  rational  creatures  in  as  far  as  he  has  been 
pleased  to  reveal  himself  to  every  one. 

5.  There  is  a  knowledge  of  God  which  is  simply  and  absolutely  perfect, 
which  is  the  knowledge  that  God  has  of  himself.  The  eternal  Father,  Son 
and  Holy  Ghost,  know  themselves  and  each  other,  and  understand  wholly 
and  perfectly  their  infinite  essence,  as  well  as  the  mode  of  existence  pecu- 
liar to  each  person :  for  no  one  but  a  being  of  an  infinite  understanding 
can  have  a  perfect  knowledge  of  that  which  is  infinite.  There  is  also  a 
knowledge  of  God  which  belongs  to  creatures,  according  to  which  angels 
and  men  have  a  knowledge  of  the  whole  and  perfect  nature  and  majesty  of 
God,  as  being  most  simple  ;  but  they  do  not  know  it  wholly,  but  merely  in 
as  far  as  God  has  revealed  it  unto  them. 

6.  The  knowledge  of  God  which  creatures  possess,  if  it  be  compared 
with  that  which  God  has  of  himself,  may  be  said  to  be  imperfect.  But  if 
we  consider  the  degrees  of  this  knowledge,  we  may  view  it  as  perfect  or 
imperfect,  yet  not  absolutely,  but  comparatively :  that  is,  in  respect  to  the 
higher  and  lower  degrees  of  this  knowledge.  That  knowledge  of  God  is 
perfect  which  the  blessed  angels  and  saints  have  in  the  heavenly  world,  by 
which  they  have  a  most  clear  perception  of  God,  or  at  least  as  much  as 
is  necessary  for  the  conformity  of  rational  creatures  with  God.  That  know- 
ledge of  God  is  imperfect  which  men  possess  in  this  life. 

7.  The  knowledge  of  God  which  is  imperfect,  or  which  we  have  in  this 
life,  is  of  two  kinds :  Christian  or  theological,  and  philosophical.  The 
former  is  obtained  from  the  writings  of  the  Prophets  and  Apostles ;  the 
latter  is  known  from  the  principles  and  general  truths  known  by  men  natu- 
rally, and  from  a  contemplation  of  the  works  of  God. 

8.  The  knowledge  of  God  which  is  theological  or  Christian,  consists  of 
two  kinds  :  the  one  spiritual  or  true,  living,  efiectual  and  saving ;  the 
other  is  according  to  the  letter.  The  former  is  that  knowledge  of  God  and 
of  his  will  which  the  Holy  Ghost  kindles  in  our  minds,  according  to  and 
by  the  word,  producing  in  the  will  and  heart  an  inclination  and  desire  more 
and  more  to  know  and  do  those  things  which  God  commands  to  be  done. 
That  knowledge  of  God  which  is  according  to  the  letter,  is  that  which  has 
been  in  the  mind  of  man  either  from  the  creation,  or  has  been  kindled 
subsequently  in  the  mind  by  the  Holy  Ghost,  through  the  word,  which  is, 
however,  accompanied  with  no  desire  of  conformity  with  the  requirements 
of  the  divine  law. 


606  THE   FIRST   COMMANDMENT. 

9.  The  knowledge  of  God,  Avhich  is  spiritual  and  literal,  is  in  one  re- 
spect immediate,  being  produced  by  the  influence  of  the  Holy  Ghost,  with- 
out ordinary  means ;  in  another  respect  it  is  mediate,  being  produced  by 
the  Holy  Ghost,  through  the  doctrine  which  has  been  divinely  revealed,  as 
heard,  read,  or  meditated  upon. 

10.  The  way  by  which  we  ordinarily  obtain  a  knowledge  of  God  is  that 
which  God  himself  has  prescribed  unto  us,  which  is  by  study  and  medita- 
tion upon  his  word.  We  should,  therefore,  in  this  way  strive  to  obtain  a 
knowledge  of  God,  and  not  require  or  look  for  any  extraordinary  and 
immediate  revelation,  unless  God  of  his  own  accord  offer  it  unto  us,  and 
confirm  it  with  certain  and  satisfactory  evidences. 

11.  But  although  God  has  sufficiently  declared  unto  us,  in  his  word,  as 
much  as  he  would  have  us  know  concerning  himself,  yet  the  demonstrations 
which  nature  furnishes  respecting  God  are  not  superfluous,  seeing  that  they 
reprove  the  wickedness  of  ungodly  men,  whilst  they  establish  the  faithful 
in  piety  and  godliness,  and  are,  therefore,  commended  by  God  himself  in 
various  places  in  the  Scriptures,  and  are  to  be  considered  by  us. 

12.  Yet  we  must  hold,  respecting  these  demonstrations  which  nature 
furnishes  of  God,  that  they  are  indeed  true  and  in  harmony  with  his  word ; 
but  that  they  are,  nevertheless,  not  sufficient  to  a  true  knowledge  of  God. 

13.  Furthermore,  although  natural  demonstrations  teach  nothing  con- 
cerning God  that  is  false,  yet  men,  without  the  knowledge  of  God's  word, 
obtain  nothing  from  them  except  false  notions  and  conceptions  of  God ; 
both  because  these  demonstrations  do  not  contain  as  much  as  is  delivered 
in  his  word,  and  also  because  even  those  things  which  may  be  understood 
naturally,  men,  nevertheless,  on  account  of  innate  corruption  and  blindness, 
receive  and  interpret  falsely,  and  so  corrupt  it  in  various  ways. 

14.  Ignorance  of  those  things  which  God  will  have  known  by  us  con- 
cerning himself,  revealed  to  the  church  in  his  word  and  works  both  of 
creation  and  redemption,  is,  therefore,  here  condemned  in  the  first  com- 
mandment of  the  Decalogue.  So,  hkewise,  there  is  here  a  condemnation 
of  the  errors  of  those  who  imagine  that  there  is  no  God,  as  the  Epicureans, 
or  that  there  are  many  gods,  as  do  the  heathen,  the  Manicheeans,  and 
those  who  offer  prayers  to  the  angels,  the  spirits  of  the  departed,  or  other 
creatures.  The  same  thing  may  be  said  of  the  vain  confidence  of  supersti- 
tious men,  who  put  their  trust  in  creatures  and  in  things  different  from  God, 
who  has  revealed  himself  in  the  church,  as  do  the  Jews,  Mahometans, 
Sabellians,  Samosatenians,  Arians,  and  such  hke,  w^ho  do  not  acknowledge 
God  to  be  the  eternal  Father,  with  the  Son  and  Holy  Ghost  co-eternal. 

Having  now  laid  down  certain  general  rules  necessary  for  a  proper  un- 
derstanding of  the  Decalogue,  we  shall  now  proceed  to  give  the  true  sense 
of  each  commandment  in  particular. 


Question  94.     What  doth  God  enjoin  in  the  first  command  ? 

Answer.  That  I,  as  sincerely  as  I  desire  the  salvation  of  my  own  soul,  avoid  and 
flee  from  all  idolatry,  sorcery,  soothsaying,  superstition,  invocation  of  saints,  or  any 
other  creature,  and  learn  rightly  to  know  the  only  true  God,  trust  in  him  alone,  with 
humihty  and  patience  submit  to  him,  expect  all  good  things  from  him  only ;  love, 
fear,  and  glorify  him  with  my  whole  heart :  so  that  I  renounce  and  forsake  all  crea- 
tures, rather  than  commit  even  the  least  thing  contrary  to  his  will. 


THE  FIRST   COMMANDMENT.  507 

EXPOSITION. 

The  first  Commandment  consists  of  two  parts :  a  preface  and  a  pre- 
cept. The  words  of  the  preface  are  :  /  am  the  Lord  tlty  God,  which  hath 
brought  thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bondage.  This 
preface  belongs  to  the  whole  Decalogue.  It  describes  and  distinguishes 
God,  the  law-giver  from  all  creatures,  human  legislators  and  false  deities, 
and  contains  three  reasons  why  the  obedience  of  the  first  and  following 
commandments  should  be  performed  to  God.  The  first  is,  because  God 
declares  himself  to  be  Jehovah,  by  which  he  distinguishes  himself,  the  true 
God,  from  all  creatures,  that  he  may  show  that  he  has  the  supreme  right 
and  authority  to  rule.  I,  said  he,  whom  thou  hcarest  speaking,  and  an- 
nouncing the  law  unto  thee,  I  am  Jehovah,  the  true  God,  -who  exists  of  and 
by  himself,  giving  life  and  being  to  all  things,  and  having,  therefore,  supreme 
authority  to  govern  and  rule  all  things  —  the  Creator  of  all  things,  being 
eternal  and  almighty — the  author  and  preserver  of  all  good  things :  There- 
fore thou  shalt  obey  me.  2.  He  says  that  he  is  the  God  of  his  j^eojjhj 
that  he  might  thus,  by  the  promise  of  his  bountifulness,  constrain  us  the 
more  effectually  to  render  obedience  to  him.  God  is,  indeed,  the  God  of 
all  creatures  by  creation,  preservation  and  government ;  but  he  is  the  God 
of  his  church  by  the  special  manifestation  and  communication  which  he 
has  made  of  himself :  for  he  is  properly  the  God  of  those  whom  he  loves, 
and  delights  in  above  all  others.  It  is  for  this  reason  that  David  calls  that 
nation  happy  whose  God  is  the  Lord,  saying,  "  Blessed  is  the  nation  whose 
God  is  the  Lord,  and  the  people  whom  he  hath  chosen  for  his  own  inherit- 
ance." (Ps.  33  :  12.)  God  is  now  our  God,  when  we  acknowledge  him 
to  be  such  an  one  as  he  has  revealed  himself  in  his  word,  viz :  as  one  w^ho 
directs  and  devotes  his  power,  justice,  wisdom  and  mercy  to  our  salvation, 
and  who  offers,  w4th  singular  love,  to  be  gracious  to  us  in  his  Son.  3.  He 
adds,  ivhich  hath  brought  thee  out  of  the  land  of  Egypt,  that  he  might,  by 
bringing  them  to  recollect  the  recent  and  wonderful  deliverance  wrought 
in  their  behalf,  show  and  admonish  them  that  they  were  bound  to  render 
gratitude  and  obedience  to  him.  It  is  as  if  he  would  say,  /  am  he  who  is 
thy  God ;  I  have  manifested  myself  to  thee,  and  drawn  thee  to  myself  by 
such  singular  benefits.  This  has  respect  to  us,  as  well  as  to  the  Jews ; 
because  by  the  mention  of  this  one  deliverance,  so  wonderful  in  its  nature, 
there  is  figuratively  comprehended  all  the  dehverances  of  the  church,  and 
amongst  them  that  which  has  been  accomplished  by  Christ,  of  which  the 
deliverance  from  Egyptian  bondage  was  a  type.  Hence,  when  God  in  this 
preface  declares  that  he  is  Jehovah,  the  deliverer  of  the  church,  he  opposes 
himself  to  all  creatures  and  idols,  and  challenges  for  himself  universal  obe- 
dience, honor  and  worship. 

There  have  been  some  who  have  considered  this  preface  as  the  first  com- 
mandment, and  have  taken  the  words,  Thou  shalt  have  no  other  gods  before 
me,  as  the  second  commandment.  But  it  is  plain  that  the  words,  /  am  the 
Lord  thy  God,  &c.,  are  not  the  words  of  one  commanding  anything,  but 
of  one  affirming  something  with  reference  to  himself.  As  to  the  words, 
however,  which  follow,  saying,  Thou  shalt  have,  &c.,  they  evidently  have 
the  form  of  a  commandment. 

The  first  commandment,  then,  is.  Thou  shalt  have  no  other  gods  before 
me.     The  end  of  this  commandment  is  the  immediate  internal  worsliip  of 


508  THE  FIRST   C0M3IANDMENT. 

God ;  Trhich  is,  that  we  acknowledge  the  only  true  God  revealed  in  the 
church,  and  render  unto  him,  with  all  our  heart,  soul  and  mind,  such  honor 
as  is  due  him.  This  commandment,  moreover,  is  negative  in  such  a  way, 
that  it  contains  in  it  an  affirmative:  Thou  shalt  have  no  other  gods;  hut 
thou  shalt  regard  me^  that  Jehovah  revealed  in  the  church,  as  thy  God  alone. 
To  have  God,  is  to  know  and  acknowledge  that  he  is  God,  that  he  is  one, 
that  he  is  such  an  one  as  he  has  revealed  himself  in  the  church,  and  that 
he  is  also  such  a  God  to  us  :  then  it  is  to  trust  in  him  alone,  with  the  great- 
est humihtj  and  patience  —  to  submit  ourselves  to  him  with  fear  and  rev- 
erence—  to  love  him  and  to  expect  all  good  things  from  him  alone.  It  is 
in  these  things  that  the  obedience  of  this  commandment  consists,  whose 
parts  are  the  virtues  of  which  we  shall  presently  speak.  Another  god  is 
any  and  every  thing  to  which  we  may  attribute  the  properties,  attributes 
and  works  of  the  true  God,  even  though  the  thing  itself  does  not  possess 
them,  and  even  though  they  are  inconsistent  with  its  nature.  To  have 
other  gods  is  not  to  have  the  true  God ;  which  is,  to  have  no  god,  or  many 
gods,  or  another  god,  beside  him  that  has  been  revealed  mito  us,  or  not  to 
acknowledge  God  to  be  unto  us  such  as  he  has  made  himself  known  to  be, 
or  not  to  trust  in  him — not  to  submit  ourselves  to  him  in  true  humility  and 
patience — not  to  expect  all  good  things  from  him  alone,  and  not  to  love 
or  revere  him.  The  different  parts  of  this  impiety  constitute  those  \ices 
which  are  the  opjposite  of  the  virtues  of  which  we  shall  speak  in  the  ex- 
position of  this  commandment.  Before  me,  or  in  my  sight,  as  if  he  would 
say :  Thou  shalt  have  no  other  gods,  not  only  in  thy  words  and  actions  in 
the  sight  of  men ;  but  thou  shalt  have  none  beside  me  in  the  secret  cham- 
ber of  thy  heart,  for  nothing  is  concealed  from  my  view;  —  I  am  the 
searcher  of  hearts,  and  the  trier  of  the  reins  of  the  children  of  men,  and 
all  tilings  are  naked  and  open  to  my  view. 

The  easiest  method  of  explaining  each  commandment,  is  to  make  a  din- 
sion  of  the  obedience  which  every  precept  requires,  into  the  virtues  that 
are  peculiar  to  it  as  parts,  and  then  take  up  and  consider  the  vices  which 
are  opposed  to  these  virtues.  According  to  this  method,  the  parts  of  the 
obedience  required  by  the  first  commandment  consist  of  seven  in  number ; 
the  knowledge  of  God,  faith,  hope,  the  love  of  God,  the  fear  of  God,  hu- 
mility, and  patience. 

I.  The  kxowledge  of  God  includes  such  a  conception  of  the  being  and 
character  of  God  as  agrees  with  the  revelation  he  has  been  pleased  to  make 
of  himself  in  his  works  and  word,  and  to  be  moved  and  stirred  by  this 
knowledge  to  trust,  love,  fear,  and  worship  this  one  true  God,  concerning 
which  it  is  said :  "  How  shall  they  believe  in  him  of  whom  they  have  not 
heard."  "  This  is  hfe  eternal,  that  they  might  know  thee,  the  only  true 
God,  and  Jesus  Christ  whom  thou  hast  sent."  (Rom.  10:  14.  John 
17:  3.) 

The  vices  opposed  to  this  vu*tue  are  many,  of  which  we  may  mention 
the  following  :  1.  Ignorance  of  God  and  of  his  will,  which  is  not  to  know 
concerning  God,  or  to  doubt  in  reference  to  those  things  which  we  ought 
to  know  from  the  works  of  creation,  and  the  divine  revelation  which  has 
been  made  unto  us.  This  ignorance  is  either  innate,  by  which  we  mean 
an  ignorance  of  those  things  of  which  we  have  no  knowledge,  and  which 
"vre  cannot  understand  on  account  of  the  depravity  of  our  nature  ;  or  it  is 
a  feigned  and  studied  ignorance  of  those  things  which  oui-  conscience  tells 


THE  FIRST   COMMANDMENT.  509 

US  should  be  inquired  into,  but  which  wc,  nevertheless,  do  not  seek  to  be- 
come acquainted  with  from  any  desire  of  kno^vin^  or  obeying  God.  It  is 
said  of  both  forms  of  this  ignorance  of  God :  "  There  is  none  tliat  under- 
standeth ;  there  is  none  that  seeketh  after  God."  "  The  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God."  (Rom.  3  :  11.  1  Cor.  2  : 
14.) 

2.  Errors  or  false  notions  of  God,  as  when  some  imagine  that  there  is 
no  God,  or  that  there  are  many  gods,  as  do  heathen  nations  and  the  Mani- 
chacans  ;  or  if  they  do  not  profess  this  in  word,  they,  nevertheless,  in  fact, 
make  many  gods,  by  ascribing  to  creature  those  properties  which  are  pecu- 
liar to  God  alone,  as  the  Papists  do,  who  make  angels  and  the  spirits  of 
men  which  have  departed  this  life  gods  ;  inasmuch  as  to  address  any  one  in 
prayer,  is  to  attribute  infinite  wisdom  and  power  to  the  person  thus  invoked. 
Hence  Paul  declares,  that  those  who  pray  to  creatures,  "  Change  the  glory 
of  the  incorruptible  God  into  an  image  made  like  to  corruptible  man,  and 
to  birds  and  four-footed  beasts,  and  creeping  things."  "  They  also  change 
the  truth  of  God  into  a  lie ;  whilst  they  worship  and  serve  the  creature 
more  than  the  Creator."  (Rom.  1 :  23,  25.)  The  angel  of  the  Lord 
forbade  John  to  worship  him,  assigning  this  reason :  "  I  am  thy  fellow 
servant,  and  of  thy  brethren  that  have  the  testimony  of  Jesus :  worship 
God,"  &c.  (Rev.  19  :  10.)  Those  in  like  manner  entertain  incorrect 
ideas  of  God,  and  wander  from  liim,  who  acknowledge  one  god,  but  not 
the  true  God,  who  has  made  a  revelation  of  himself  in  the  gospel ;  as  the 
wiser  philosophers,  the  Mahomme tans,  &c.  The  same  thing  may  be  said  of 
those  who  profess  that  they  know  the  true  God ;  but  yet  depart  from  liim, 
and  worship  instead  of  him,  an  idol  which  they  make  for  themselves  ;  be- 
cause they  imagine  the  true  God,  other  than  he  has  made  himself  known  in 
his  word ;  as  do  the  Jews,  the  Samosatenians,  the  Arians,  &c.  "He  that 
honoreth  not  the  Son,  honoreth  not  the  Father."  "  Whosoever  denieth 
the  Son  the  same  hath  not  the  Father."     (John  5  :  23.     1  John  2  :  23.) 

3.  Magic ^  sorcery  and  soothsaying.  Every  thing  of  this  kind  is  in 
direct  opposition  to  a  proper  knowledge  of  God ;  for  it  consists  in  a  cove- 
nant or  agreement  entered  into  with  the  devil,  the  enemy  of  God,  accom- 
panied with  certain  words  or  ceremonies,  by  the  repeating  or  doing  of 
which,  they  shall  receive  things  promised  of  the  devil,  and  these  such  as 
should  be  sought  and  received  from  God  alone  ;  as  that  by  the  help  and 
assistance  of  the  devil,  they  shall  know  and  accomplish  things  not  necessa- 
ry, with  a  \dew  either  to  gratify  their  wicked  lusts,  or  to  make  a  display, 
or  for  the  purpose  of  obtaining  the  commodities  of  hfe.  3Iagus  is  a  Per- 
sian word,  signifying  a  philosopher  or  teacher.  Men  feeling  their  own 
ignorance  called  in  the  assistance  of  Satan.  It  was  by  this  means  that  the 
term  came  into  reproach,  so  that  magic,  which  we  call  zaubern,  began  to 
be  used  in  the  place  of  it. 

Enchantments  belong  to  magic,  and  consists  in  the  use  of  certain  words 
and  ceremonies  according  to  an  agreement  entered  into  with  the  devil, 
according  to  which  he  affects  what  the  enchanters  ask  at  his  hands,  when 
the  words  and  signs  have  been  gone  through  with.  There  is  no  eiSicacy 
or  power  in  the  words  and  ceremonies  which  are  used ;  but  the  devil  him- 
self accomplishes  what  he  has  promised,  with  the  design,  that  these  per- 
sons may  fall  from  God  to  himself,  and  that  they  may  worship  him  instead 
of  God.     The  Scriptui-es  now  do  not  only  condemn  magicians  and  enchanters 


510  THE  FIRST   COMMANDMENT. 

themselves,  but  all  those  who  countenance  them  bj  seeking  their  direction 
and  assistance  ;  for  God  includes  both  in  his  law  when  he  sajs :  "  The  soul 
that  tumeth  after  such  as  have  familiar  spirits,  and  after  wizards,  I  will 
set  mj  face  against  that  soul,  and  will  cut  him  off  from  among  his  people. 
"  There  shall  not  be  found  among  you  a  charmer,  or  a  consulter  with  famil- 
iar spirits,  or  a  wizard,  or  a  necromancer ;  for  all  that  do  these  things  are 
an  abomination  unto  the  Lord,"  &c.     (Lev.  20 :  6.     Deut.  18 :  11,  12.) 

4.  Superstition.  This  is  to  attribute  effects  to  certain  things,  or  to 
particular  signs  and  words,  which  do  not  depend  upon  any  physical  or  po 
litical  causes,  nor  upon  the  word  of  God,  and  which  would  not  take  place 
were  it  not  for  the  devil  and  other  causes,  besides  those  which  are  suppo- 
sed. And  although  it  may  not  include  any  covenant  with  the  devil,  yet  it 
is,  nevertheless,  idolatry.  There  is  included  in  this  vice  soothsaying,  special 
attention  to,  and  interpretation  of  dreams,  divinations,  tvith  the  signs  and 
predictions  of  diviners  and  wizards,  all  of  which  the  Scriptures  condemn 
in  the  most  express  terms. 

5.  All  confidence  7'eposed  in  creatures,  which  is  evidently  opposed  to  a 
correct  knowledge  of  God,  since  he  who  places  his  trust  in  creatures  makes 
for  himself  many  gods.  Hence  God  expressly  condemns  in  his  word  all 
those  who  repose  their  confidence  either  in  men,  or  in  power  and  riches, 
or  in  any  created  object.  Avarice,  or  covetousness,  is  included  in  this  vice, 
and  condemned. 

6.  Idolatry,  which  is  defined  ui  the  95th  Question  of  the  Catechism. 
There  are  two  forms  or  species  of  idolatry.  One  is,  when  another  beside 
the  true  God  is  professedly  worshiped,  or,  when  that  is  worshiped  for  God 
which  is  no  God.  The  first  is  the  more  apparent  and  gross  form  of  idola- 
try, and  belongs  properly  to  this  first  commandment.  The  other  form  of 
idolatry  is  when  we  do  not  professedly  worship  another  God,  but  err  in  the 
kind  of  worship  we  render  unto  him,  or  when  the  true  God  is  worshiped  in 
a  manner  different  from  that  which  he  has  prescribed  in  the  second  com- 
mandment, and  in  various  other  portions  of  his  word.  This  species  of  idol- 
atry is  more  subtle  and  refined,  and  is  condemned  in  the  second  command- 
ment. Those  who  worship  God  in  statues  and  images,  are  idolators,  not- 
withstanding they  deny  that  they  worship  any  other  being  beside  the  true 
God ;  for  they  imagine  God  to  be  such  an  one  as  will  be  worshiped  m  ima- 
ges, and  so  change  the  will  of  God,  which  being  done,  God  himself  no  longer 
remains  the  same. 

7.  Contempt  of  God,  which  is  to  have  a  correct  knowledge  of  God 
without  being  moved  and  excited  thereby  to  love  and  worship  him ;  or  it 
is  to  have  a  knowledge  of  the  true  God  revealed  in  the  church,  and  yet 
not  be  led  by  it  to  love,  worship,  fear  and  confide  in  him.  The  knowledge 
of  the  true  God  is  not  of  itself  sufficient ;  it  must  also  be  accompanied  with 
suitable  affections  or  else  the  devils  and  the  Gentiles  would  likewise  have  a 
true  knowledge  of  God,  which  the  Apostle  denies,  when  he  says,  "  They 
are  without  excuse  ;  because  that,  when  they  knew  God,  they  glorified  him 
not  as  God,  neither  were  thankful,"  &c.     (Rom.  1 :  20,  21.) 

II.  Faith,  is  a  firm  persuasion,  by  Avhich  we  assent  to  every  thing 
which  God  has  revealed  to  us  in  his  word,  and  by  which  we  rest  fully  assu- 
red that  the  promise  of  the  free  mercy  of  God  extends  to  us  for  Christ's 
sake  ;  and  is  also  an  assured  confidence  by  which  we  receive  this  benefit  of 
God,  and  rest  upon  it — ^which  confidence  the  Holy  Ghost  works  by  the  gospel 


THE  FIRST   COMMANDMENT.  511 

in  the  minds  and  hearts  of  the  elect,  producing  in  them  delight  in  God, 
prayer  and  obedience  according  to  all  the  commandments  of  God.  "  Believe 
in  the  Lord  your  God,  so   shall  ye  be  estabhshed."      (2  Chron.  20  :  20.) 

There  is  opposed  to  faith  on  the  side  of  -want,  I.  Unbelief,  -which  in- 
cludes a  rejection  of  what  is  heard  and  kno^Yn  respecting  God.  2.  Doubt, 
which  is  neither  firmly  to  assent  to  the  doctrine  concerning  God,  nor  yet 
"wholly  to  reject  it ;  but  consists  in  wavering,  and  vacillating  so  as  now  to 
incline  a  little  this  way,  and  then  a  little  that  way.  3.  Diffidence,  or  dis- 
trust. This  does  not  apply  to  itself  the  knowledge  which  it  has  of  God  and 
his  promises,  but  through  fear  of  being  forsaken  of  God  flies  from  duty,  and 
seeks  protection  out  of  God.  It  is  said  in  reference  to  all  these  things : 
"  He  that  belie veth  not  God  hath  made  him  a  liar  ;  because  he  bclieveth 
not  the  record  that  God  gave  of  his  Son."  (John  5  :  10.)  4.  ITyiJocrit- 
ical  and  temporary  faith.  This  includes  an  assent  to  the  doctrine  of  the 
church,  and  a  temporary  joy  resulting  from  a  knowledge  of  this  doctrine  ; 
but  it  does  not  apply  to  itself  with  full  confidence  the  divine  promise,  and 
is  also  without  regeneration,  on  account  of  which  it  is  soon  overcome  by  the 
force  of  temptation  and  other  causes,  and  so  casts  away  again  the  profession  of 
piety  vfhich  is  made.  "  He  that  received  the  seed  into  strong  places,  the  same 
he  that  heareth  the  word,  and  anon  with  joy  receiveth  it ;  yet  hath  he  not 
root  in  himself,  but  dureth  for  a  while ;  for  when  tribulation,  or  persecu- 
tion ariseth  because  of  the  word,  by  and  by  he  is  offended."  "  Which  for 
a  while  beheve,  and  in  time  of  temptation  fall  away."  "  Then  Simon  him- 
self believed  also,"  &c.      (Matt.  13  :  20.      Luke  8  :  13.     Acts  8  :  13.) 

Those  things,  on  the  other  hand,  which  are  opposed  to  faith  on  the  side 
of  excess,  include,  1.  Tempting  God,  wliich  consists  in  departing  from  the 
"word  and  order  of  God,  and  so  to  presume  upon,  or  to  make  a  trial  of  his 
truth  and  power,  and  to  provoke  him  to  anger,  proudly  and  presumptuously 
by  unbelief,  or  distrust,  or  contempt  of  God,  and  by  a  vain  confidence  and 
conceit  of  our  own  wisdom,  righteousness,  power  and  glory.  '^  Thou  shalt 
not  tempt  the  Lord,  thy  God."  "  Neither  let  us  tempt  Christ  as  some  of 
them  also  tempted,  and  were  destroyed  of  serpents."  "  Do  we  provoke  the 
Lord  to  jealousy  ?  are  we  stronger  than  He  ? "  (Matt.  4:7.  1  Cor.  10  : 
9,  22.)  2.  Carnal  security,  which  is  to  live  without  any  thought  of  God 
and  his  will,  or  of  our  own  infirmity  and  danger,  without  acknowledging 
and  deploring  our  sinfulness  and  without  the  fear  of  God,  and  yet  to  expect 
and  hope  at  the  same  time  for  deliverance  from  punishment  and  the  wrath 
of  God.  This  state  of  carnal  security  is  often  spoken  of  and  condemned 
in  the  holy  Scriptures,  as  when  it  is  said,  "  As  the  days  of  Noe  were,  so 
shall  also  the  coming  of  the  Son  of  man  be.  For  as  in  the  days  that  were 
before  the  flood,  they  were  eating  and  drinking,  marrying  and  giving  in 
marriage,  until  the  day  that  Noe  entered  into  the  ark  ;  and  knew  not  until 
the  flood  came,  and  took  them  all  away ;  so  shall  also  the  coming  of  the 
Son  of  man  be."  (Matt.  24:  37-40.) 

III.  Hope. —  This  is  a  sure  and  certain  expectation  of  eternal  life,  to 
be  given  freely  for  the  sake  of  Christ,  with  the  expectation  of  a  mitigation 
of  present  e\dls  with  a  deliverance  from  them,  according  to  the  counsel  and 
will  of  God.  Concerning  this  it  is  said :  "  Be  sober,  and  hope  to  the  end, 
for  the  grace  that  is  to  be  brought  unto  you  at  the  revelation  of  Jesus 
Chi-ist."     "  Hope  maketh  not  ashamed."    (1  Pet.  1 :  13.     Rom.  5  :  5.) 

Hope  springs  from  faith,  because  he  who  has  the  assurance  that  he  now 


512  THE  FIRST  COMMANDMENT. 

enjojs  the  good  will  of  God,  may  be  certain  of  it  also  in  time  to  come,  in- 
asmuch as  God  is  unchangeable.  *'  The  gifts  and  calling  of  God  are  without 
repentance."  (Rom.  11 :  29.)  These  two  graces,  however,  are  not  the 
same.  Faith  embraces  the  present  benefits  of  God,  and  his  will  towards 
us  ;  whilst  hope  includes  and  has  respect  to  the  fruits  of  the  present  and  un- 
changeable good  will  of  God,  which  are  still  future.  Hence  it  is  said, ''  Faith 
is  the  substance  of  things  hoped  for,  the  evidence  of  things  not  seen."  "We 
are  saved  by  hope  :  but  hope  that  is  seen  is  not  hope  ;  for  what  a  man  seeth, 
why  doth  he  yet  hope  for  ? "     (Heb.  11 :  1.     Rom.  8  :  24.) 

That  which  is  opposed  to  hope,  as  it  respects  the  want  thereof,  is,  1. 
De%imir^  which  is  to  regard  one's  sins  as  being  greater  than  the  merits  of 
the  Son  of  God,  and  therefore  not  to  accept  of  the  mercy  of  God  offered  in 
his  Son,  our  mediator,  and  so  not  to  look  for  the  benefits  promised  to  the 
faithful ;  but  to  be  tormented  by  a  sense  of  the  dreadful  wrath  of  God,  and 
by  the  fear  of  being  cast  into  everlasting  punishment,  and  so  to  dread  the 
mention  of  the  name  of  God  and  to  hate  him,  as  cruel  and  tyrannical.  It 
was  under  a  sense  of  despair  that  Cain  exclaimed.  My  sin  is  greater  than 
can  be  pardoned.  (Gen.  4  :  13.)  Paul  also  exhorts  in  view  of  this,  "  Kot 
to  sorrow  as  those  who  have  no  hope."  "Where  sin  abounded,  grace  did 
much  more  abound.  (1  Thes.  4 :  13.     Rom.  5  :  20.) 

2.  Doubt  in  reference  to  future  benefits^  such  as  eternal  life,  defence  and 
deliverance  from  temptations,  and  final  perseverance,  which  are  all  prom- 
ised in  the  word  of  God. 

As  it  regards  the  opposite  side  of  hope,  or  that  which  is  opposed  thereto 
by  reason  of  excess,  we  may  mention  of  carnal  security,  of  which  we 

have  just  given  a  definition.  And  as  carnal  security  is  everywhere  con- 
demned in  the  word  of  God,  so  spiritual  security  is  everywhere  commended 
and  required  in  all  the  godly.  This  spiritual  security  assures  us  of  the 
grace  of  God  against  all  the  reproofs  and  accusations  of  conscience,  and  is 
nothing  else  than  faith  and  hope  joined  with  true  repentance,  which  does 
not  fear  being  deserted  and  rejected  of  God,  because  it  is  fully  persuaded 
that  his  will  and  favor  are  unchangeable.  Hence  it  is  said  in  reference  to 
this,  "  If  God  be  for  us,  who  can  be  against  us  ?  He  that  spared  not  his 
own  Son,  but  delivered  him  up  for  all,  how  shall  he  not  with  him  also  freely 
give  us  all  things  ?  "   (Rom.  8  :  31,^32.) 

IV.  The  love  of  God  consists  in  acknowledging  him  to  be  good  and 
merciful  in  the  highest  degree,  and  that  not  only  in  himself,  but  also  to- 
wards us,  and  therefore  to  love  him  supremely  —  to  desire  more  earnestly 
to  be  united  and  conformed  to  him,  and  to  have  his  will  accomplished  in  us, 
than  to  enjoy  all  things  beside,  and  to  be  willing  to  sufier  the  loss  of  all 
things,  which  we  have,  sooner  than  be  deprived  of  his  favor.  Or,  it  is, 
from  a  knowledge  of  the  infinite  goodness  of  God,  so  to  love  him,  that  we 
would  rather  sufier  the  loss  of  all  things,  than  to  be  deprived  of  communion 
with  him,  or  ofiend  him  in  any  thing.  True  love  comprehends  two  things. 
First,  a  desire  of  the  safety  and  preservation  of  that  which  we  love ;  and, 
secondly,  a  desire  to  be  united  with  the  object  of  our  love,  or  to  have  it  united 
to  us.  In  reference  to  this  it  is  said :  "  Thou  shalt  love  the  Lord  thy  God, 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  might."  *'  If 
any  man  come  to  me,  and  hate  not  his  father  and  mother,  and  wife,  and 
children,  and  brethren  and  sisters ;  yea,  and  his  own  life  also,  he  cannot  be 
my  disciple."    (Deut.  6 :  5.     Luke  14 :  26.) 


THE   FIRST   COMMANDMENT.  513 

There  is  opposed  to  the  love  of  God,  on  the  side  of  want,  1.  A  rejection 
of  the  love  of  God,  or  a  contempt  and  hatred  to  God,  which  is  to  flee  from 
God,  who  accuses  and  punishes  the  wicked  for  tlieir  sins,  and  to  indulge 
enmity  towards  him,  arising  from  the  aversion  which  our  nature  has  to  (iod 
and  his  justice,  and  the  propensity  which  it  has  to  sin.  It  is  said  of  this 
sin:  "  The  carnal  mind  is  enmity  agahist  God ;  for  it  is  not  suhject  to  the 
law  of  God,  neither  indeed  can  be."  (Rom.  7  :  7.)  2.  An  inordinate 
love  of  self ,  and  of  other  creatures ,  which  is  to  prefer  our  own  lusts,  pleas- 
ures, life,  honor  and  other  things  to  God,  and  his  will  and  glory,  and  to 
disregard  and  offend  him  rather  than  to  suSer  the  loss  of  those  things  which 
we  love.  "  Whosoever  loveth  father,  or  mother,  more  than  mc,  is  not 
worthy  of  me."  (Matt.  10  :  37.)  3.  A  feigned^  hypociiticallove  of  God. 
In  regard  to  this  virtue  there  can  be  no  excess,  for  the  reason  that  we  never 
love  God  as  strongly  as  we  ought. 

V.  The  fear  of  God  is  to  acknowledge  his  infinite  wrath  against  sin, 
his  power  to  punish  it,  and  to  regard  an  offence  against  God,  accompanied 
with  aversion  to  him,  the  greatest  evil,  and  for  this  reason  to  hate  and  de- 
test sin ;  and  to  be  willing  to  suffer  all  other  things  sooner  than  offend  God 
in  the  smallest  matter.  Or  it  is  an  unwillingness  to  offend  God,  resulting 
from  submission  to  God  and  a  knowledge  of  his  wisdom,  power,  justice,  and 
the  right  which  he  has  over  all  creatures.  "  Thou  shalt  fear  thy  God ;  I 
am  the  Lord."  "  Who  would  not  fear  thee,  0  King  of  nations  ?  for  to 
thee  doth  it  appertain  ;  forasmuch  as  among  all  the  wise  men  of  the  nation 
and  in  all  their  kingdoms,  there  is  none  like  unto  thee."  (Lev.  19  :  14. 
Jer.  10 :  7.) 

Obj.  The  highest  good  cannot  be  feared,  because  fear  includes  the  shun- 
ning of  evil.  God  is  the  highest  good.  Therefore,  he  cannot  be  feared. 
Ans.  The  highest  good  cannot  be  feared  in  as  far  as  it  is  such ;  but  in  this 
respect,  as  it  is  also  something  else.  So  God  is  feared,  not  as  he  is  the 
highest  good,  for  in  this  respect  he  is  loved ;  but  as  he  is  just,  and  able  to 
punish  ;  or  he  is  feared  in  respect  to  the  evil  and  punishment  of  destruction 
which  he  is  able  to  inflict. 

The  love  and  fear  of  God  differ  from  each  other  in  the  following  respects : 
1.  Love  follows  the  good,  even  God,  and  desires  to  be  united  to  him.  Fear 
turns  away  from  the  evil,  even  the  displeasure  and  wrath  of  God,  and  dreads 
a  separation  from  him.  Or  we  may  express  it  thus :  Love  is  unwilling  to 
be  deprived  of  the  highest  good ;  whilst  fear  dreads  to  offend  the  highest 
good.  2.  Love  arises  from  a  knowledge  of  the  goodness  of  God  ;  fear  from 
a  knowledge  of  the  power  and  justice  of  God,  and  from  the  right  which  he 
has  over  all  creatures. 

The  fear  of  God  which  man  had  before  the  fall  was  different  from  that 
which  is  now  in  the  regenerate  in  this  life.  The  fear  of  God  as  it  v/'as  in 
man  in  his  state  of  original  hohness,  or  as  it  now  is,  and  will  be  in  the 
blessed  angels  and  man  in  eternal  life,  is  a  strong  averson  to  sin  and  to  the 
punishment  of  sin,  which,  however,  is  without  grief  or  pain  ;  because  they 
neither  have  sin  in  them,  nor  experience  the  punishment  of  it ;  and  have 
the  assurance  that  they  never  will  sin,  or  be  punished  of  God.  "  He  will 
swallow  up  death  in  victory ;  the  Lord  God  will  wipe  away  tears  from  all 
faces."  (Is.  25  :  8.)  The  fear  of  God  which  is  in  the  regenerate  in  this 
life  is  an  acknowledgment  of  sin  and  the  wrath  of  God,  and  a  sincere  sor- 
row arising  from  a  view  of  the  sins  we  have  committed,  from  the  offence  yre 
33 


514  THE  FIRST  COMMANDMENT. 

have  offered  God  by  our  sins,  and  from  the  miseries  we  and  others  endure 
in  consequence  of  sin,  accompanied  with  a  fear  of  future  sins  and  punish- 
ment, and  an  ardent  desu-e  to  escape  these  evils,  by  reason  of  the  knowl- 
edge of  the  mercy  of  God  made  Imown  to  us  in  Christ.  It  is  said  in 
reference  to  this  fear:  "  Dost  not  thou  fear  God  ? "  "  Fear  him  which  is 
able  to  destroy  both  soul  and  body  in  hell."  (Luke  23  :  40.  Matt.  10  : 
28.)  This  fear  is  usually  called  filial  fear ^  because  it  is  such  as  children 
cherish  towards  their  parents,  who  are  sorry  on  account  of  a  father's  anger 
and  displeasure,  and  fear  lest  they  should  again  offend  liim  and  be  punished ; 
and  are,  nevertheless,  continually  assured  of  the  love,  and  good  will  of  the 
father  towards  them.  Hence  they  love  him,  and  are  more  deeply  grieved 
on  account  of  the  love  which  they  cherish  towards  him,  whom  they  have 
offended.  Thus  it  is  said  of  Peter,  that  "  he  went  out  and  wept  bitterly." 
(Matt.  26 :  75.) 

Servile  fear,  such  as  the  slave  has  for  his  master,  which  consists  in  flee- 
ing punishment  without  faith  and  without  a  desire  and  pm-pose  of  changing 
the  life,  being  accompanied  with  despair,  flight  and  separation  from  God — 
such  a  servile  fear  differs  greatly  from  that  which  is  filial.  1.  Filial  fear 
arises  from  confidence  and  love  to  God ;  that  which  is  servile  arises  from  a 
knowledge  and  conviction  of  sin,  and  from  a  sense  of  the  judgment  and  dis- 
pleasure of  God.  2.  Filial  fear  does  not  turn  away  from  God,  but  hates 
sin  above  erery  thing  else,  and  fears  to  offend  God :  servile  fear  is  a  flight 
and  hatred,  not  of  sin,  but  of  punishment  and  of  the  divine  judgment,  and 
so  of  God  himself.  3.  Filial  fear  is  connected  with  the  certainty  of  salva- 
tion and  of  eternal  life :  servile  fear  is  a  fear  and  expectation  of  eternal 
condemnation  and  rejection  of  God,  and  is  great  in  proportion  to  the  doubt 
and  despair  which  it  entertains  of  the  grace  and  mercy  of  God.  This  is 
the  fear  of  devils  and  wicked  men,  and  is  the  commencement  of  eternal 
death,  which  the  ungodly  experience  already  in  this  life.  "  I  heard  thy 
voice  in  the  garden  and  I  was  afraid."  "  The  devils  beheve  and  tremble." 
(Gen.  3 :  10.     James  2  :  19.) 

We  must  here  observe  that  the  love  and  fear  of  God  are  frequently  ta- 
ken in  the  Scriptures  for  the  whole  worship  of  God,  or  for  universal  obe- 
dience to  all  the  commandments  of  God.  "  By  this  we  know  that  we  love 
the  children  of  God  when  we  love  God,  and  keep  his  commandments." 
"  Now  the  end  of  the  commandment  is  charity,  out  of  a  pure  heart,  and  of 
a  good  conscience,  and  of  faith  unfeigned."  "  The  fear  of  the  Lord  is  the 
beginning  of  knowledge."  (1  John  5:2.  1  Tim.  1 :  5.  Prov.  1 :  7.) 
The  reason  of  this  arises  from  the  fact,  that  the  love  and  fear  of  God  con- 
stitute the  cause  of  our  entire  obedience,  inasmuch  as  they  spring  from  faith 
and  hope  ;  for  those  who  truly  love  and  fear  God  will  not  wilhngiy  offend  him 
in  any  thing,  but  will  endeavor  to  do  whatever  will  be  pleasing  to  liim. 

There  is  opposed  to  the  fear  of  God  on  the  side  of  want,  profanity,  car- 
nal security  and  contempt  of  God.  And  on  the  side  of  excess  servile  fear 
and  despair,  of  which  we  have  already  spoken. 

VI.  Humility  is  to  acknowledge  that  all  the  good  which  is  in  us,  and 
done  by  us  does  not  proceed  from  any  worthiness  or  excellency  which  we 
possess,  but  from  the  free  goodness  of  God,  and  so  by  an  acknowledgment 
of  the  divine  majesty,  and  our  own  weakness  and  unworthiness,  to  submit 
ourselves  to  God,  to  ascribe  the  glory  of  all  the  good  which  is  in  us  to  him 
alone,  and  so  to  fear  God,  to  acbiowledge  and  deplore  our  imperfections 


THE   FIRST   COMMANDMENT.  615 

and  faults,  and  not  to  desire  any  higher  position  for  ourselves,  than  that 
which  God  has  assigned  to  us,  nor  to  be  dissatisfied  with  our  gifts,  but  by 
the  help  of  God  to  remain  contented  and  satisfied  with  our  calling  and  posi- 
tion in  life,  and  not  to  despise  others  who  are  placed  in  more  desirable  situ- 
ations than  ourselves,  nor  to  hinder  them  in  the  discharge  of  their  duty, 
but  to  acknowledge  that  others  are,  and  may  also  become  profitable  instru- 
ments of  God ;  and  therefore  to  attribute  and  yield  to  them  willingly  the 
place  and  honor  due  them,  and  not  to  attribute  to  ourselves,  or  attempt  that 
which  it  is  not  in  our  power  to  accomplish,  nor  claim  for  ourselves  a  higher 
degree  of  excellence  than  others  possess,  but  to  be  contented  with  the  gifts 
and  position  which  God  has  assigned  us,  and  so  to  devote  all  oiu-  gifts  and 
endeavors  to  the  glory  of  God  and  the  salvation  of  our  fellow  men,  even  of 
those  who  are  of  the  lower  and  more  unworthy  class,  and  not  to  murmur 
against  God,  if  our  hopes  are  disappointed,  or  we  are  despised,  but  in  all 
things  to  attribute  to  God  the  praise  of  wisdom  and  righteousness.  "  Who 
maketh  thee  to  differ  from  another  ?  and  what  hast  thou  that  thou  didst  not 
receive  ?  now  if  thou  didst  receive  it,  why  dost  thou  glory,  as  if  thou  hadst 
not  received  it."  "  God  resisteth  the  proud,  and  giveth  grace  to  the  hum- 
ble." "  Whosoever,  therefore,  shall  humble  himself  as  this  little  child, 
the  same  is  greatest  in  the  kingdom  of  heaven."  "  Let  nothing  be  done 
through  strife  or  vain  glory ;  but  in  lowliness  of  mind  let  each  esteem  other 
better  than  themselves."  (1  Cor.  4:7.  1  Pet.  5  :  5.  Matt.  18  :  4. 
Phil.  2:    3.)  ^  ^ 

The  opposite  of  humility,  as  it  respects  the  want  of  this  virtue,  is  pride, 
or  arrogance.  Pride  consists  in  attributing  the  gifts  which  we  possess,  not 
to  God,  but  to  our  own  worthiness,  and  natural  powers,  and  so  includes  an 
admiration  of  self  and  of  our  gifts.  He  who  is  possessed  of  pride  does  not 
fear  God,  neither  does  he  acknowledge  or  deplore  his  imperfections — he  is 
continually  aspiring  after  a  more  elevated  position  and  calling  in  life,  and 
attributes  to  himself  not  in  the  strength  of  God,  but  in  that  of  his  own 
powers,  what  he  does  not  possess — attempts  things  beyond  his  strength, 
and  foreign  to  his  calling  —  despises  those  who  are  above  him  in  life,  yields 
to  none,  but  desires  to  go  before  and  excel  others,  and  directs  his  gifts  and 
counsels  to  his  own  praise  and  glory — is  displeased  with  God  and  man, 
and  frets  and  speaks  against  God  when  his  desires  and  projects  are  not 
realised,  and  even  accuses  God  of  error  and  injustice  when  the  divine 
arrangements  do  not  fall  in  with  the  opinions  and  wishes  of  men.  Or  to 
express  it  more  hriefly^  we  may  say,  that  pride  consists  in  an  admiration  of 
self  and  of  one's  own  gifts  and  attainments,  attributing  these  gifts  to  itself, 
attempting  things  that  do  not  properly  fall  within  its  sphere,  and  fretting 
against  God,  when  disappointed  in  the  gratification  of  its  own  wishes  and 
desires.  Of  this  vice  it  is  said :  "  God  resisteth  the  proud."  ^'  Every 
one  that  is  proud  in  heart  is  an  abomination  to  the  Lord."  (1  Pet.  5 :  5. 
Prov.  16 :  5.) 

A  feigned  modesty  or  humility  is  the  opposite  of  this  virtue  as  it  respects 
the  other  extreme.  This  affected  modesty  consists  in  courting  the  praise 
of  humility  by  denying  those  things  which  any  one  in  his  own  mind  attrib- 
utes to  himself,  whether  he  really  possess  them  or  not,  and  by  refusing 
those  things  which  he  desires  and  endeavors  to  obtain  secretly.  "  Moreover, 
when  ye  fast,  be  not,  as  the  hypocrites,  of  a  sad  countenance ;  for 
they  disfigure  their  faces  that  they  may  appear  unto  men  to  fast.      Verily 


51 S  THE  FIRST   COMMAXDMENT. 

I  sav  unto  jou,  They  have  their  reward."  (Matt.  6 :  16.)  Aristotle 
terms  it  affected  nicejiess,  as  though  he  would  call  it  a  feigned  fastidious- 
ness. Some  translate  the  words  used  b}-  Aristotle,  vain  glorious  dissemblers. 
The  words  of  Aristotle  (Ethic,  lib.  4.  cap.  7.)  may  be  rendered  thus: 
"  TJiose  ivho  dissemble  in  tilings  that  are  sniall  and  manifest,  are  called 
skilful  dissemblers,  and  are  generally  despised ;  and  sometimes  it  consists 
in  pride,  as  the  wearing  of  a  Lacedemonian  attired  This  counterfeit  hu- 
mility is,  therefore,  a  pride  that  is  two-fold. 

VII.  Patience  consists  i«  obeying  God  and  submitting  to  him  under 
the  various  evils  and  adversities  which  he  sends  upon  us,  and  desires  us  to 
endure,  arising  from  a  knowledge  of  the  wisdom,  pro\T[dence,  justness  and 
goodness  of  God — does  not  murmur  against  God  on  account  of  the  suf- 
ferings to  which  these  evils  expose  us,  and  does  nothing  contrary  to  his 
commands ;  but  in  the  midst  of  our  sufferings  retains  confidence  and  hope 
in  God  that  he  will  afford  us  his  grace  and  help  —  seeks  deliverance  from 
God,  and  by  this  knowledge  and  confidence  mitigates  the  griefs  and  suf- 
ferings to  which  we  are  exposed.  Or,  we  may  define  it  more  briefly  thus  : 
Patience  is  to  obey  God  in  submissively  enduring  the  various  evils  which 
he  sends  upon  us,  from  a  knowledge  of  the  divine  majesty,  and  from  an 
assurance  of  God's  assistance  and  dehverance,  according  as  it  is  said : 
"  Rest  in  the  Lord,  and  wait  patiently  for  him."  "  Wait  on  the  Lord  and 
keep  his  way,  and  he  shall  exalt  thee."     (Ps.  37  :  7,  34.) 

Humility  and  patience  belong  to  the  first  commandment,  not  only  because 
they  are  parts  of  that  internal  obedience  which  God  requires  us  to  render 
immediately  to  him,  but  also  because  they  follow,  or  grow  out  of  the  true 
knowledge,  confidence,  love  and  fear  of  God,  as  necessary  effects. 

The  opposite  of  patience,  on  the  side  of  want  is  impatience,  which  is 
an  unwillingness,  arising  from  an  ignorance  and  distrust  of  the  divine 
wisdom,  providence,  justice  and  goodness,  to  obey  God  by  enduring 
the  evils  and  adversities  which  he  requires  us  to  suffer,  and  to  speak 
against  God  on  account  of  the  suffering  to  which  we  are  subject,  or  to 
violate  his  commands,  and  not  to  seek  or  expect  help  and  deliverance 
from  God,  and  so  not  to  assuage  or  moderate  our  grief  by  the  knowl- 
edge and  assurance  which  we  have  of  the  divine  will,  but  to  indulge  in 
it,  and  being  broken  thereby  to  be  driven  to  despair.  Saul  and  Judas 
are  examples  of  this  impatience  ;  Job,  also,  gave  evidence  of  it  in  the 
complaints  which  he  uttered  in  his  distress,  which  may,  also,  be  true  of  the 
godly  in  their  sufferings. 

Thoughtlessness  or  rashness  is  the  opposite  of  patience  on  the  side  of 
excess,  and  consists  in  rushing  unnecessarily  into  danger,  from  imprudence, 
ignorance  or  inconsiderateness  as  it  respects  the  danger,  or  our  own  calling 
and  the  will  of  God,  or  from  a  vain  and  presumptuous  confidence.  He  who 
loves  danger  will  perish  in  it. 

AYe  may  here  remark,  that  often  in  this  and  other  commandments  the 
same  vices  are  opposed  to  many  and  different  virtues.  So  in  this  com- 
mandment carnal  security  stands  opposed  to  faith,  hope  and  the  fear  of 
God ;  tempting  God  is  opposed  to  hope,  the  love  of  God,  humihty  and 
patience  ;  whilst  idolatry  is  utterly  at  variance  with  a  true  knowledge  of 
God  and  faith.  The  same  thing  may  be  seen,  and  should  be  observed 
in  the  virtues  and  vices  of  other  commandments. 


THE   SECOND    COMMANDMENT.  517 

THIRTY-FIFTH  LORD'S  DAY. 

Question  96.     What  does  God  require  in  the  second  command  ? 

Aneiver.  That  we  in  nowise  represent  God  by  images,  nor  worship  him  in  any 
other  way  than  he  has  commanded  in  his  word. 

EXPOSITION. 

Two  things  are  comprehended  in  this  commandment :  the  commandment 
itself,  and  an  exhortation  to  obedience.  The  end,  or  design  of  tJiis  com- 
mandment is,  that  the  true  God,  who  in  the  first  precept  commanded  that 
he  alone  should  be  worshipped,  be  worshipped  under  a  proper  form,  or  with 
such  worship  as  it  is  right  and  proper  that  intelligent  creatures  should  pay 
unto  him  —  such  as  is  pleasing  to  him,  and  not  with  such  worship  as  that 
which  is  according  to  the  imagination  and  device  of  man :  Or,  we  may 
say  that  the  design  of  this  commandment  is,  that  the  worship  of  God  as 
prescribed  be  preserved  pure  and  uncorrupted,  and  not  be  violated  by  any 
form  of  superstitious  worship.  The  true  worship  of  God  is,  therefore, 
here  enjoyed,  and  a  rule  at  the  same  time  given,  that  we  sacredly  and  con- 
scientiously keep  ourselves  within  the  bounds  which  God  has  prescribed, 
and  that  we  do  not  add  anything  to  that  worship  which  has  been  divinely 
instituted,  or  corrupt  it  in  any  part,  even  the  most  unimportant ;  which  the 
Scriptures  also  expressly  enjoin  in  many  other  places.  The  true  tcorsJdp 
of  God  now  consists  in  every  internal  or  external  work  commanded  by  God, 
done  in  faith,  which  rests  fully  assured  that  both  the  person  and  work 
please  God,  for  the  mediator's  sake,  and  with  the  design  that  we  may 
glorify  God  thereby.  To  tvorship  Grod  truly,  is  to  worship  him  in  the 
manner  which  he  himself  has  prescribed  in  his  word. 

This  commandment  forbids,  on  the  other  hand,  every  form  of  will-wor- 
ship, or  such  as  is  false,  requiring  that  we  neither  regard  or  worship 
images  and  creatures  for  God,  nor  represent  the  true  God  by  any  image  or 
figure,  nor  worsliip  him  at  or  by  images,  or  with  any  other  kind  of  worship 
which  he  himself  lias  not  prescribed.  For  when  God  condemns  the  prin- 
cipal, the  grossest  and  most  palpable  fomi  of  false  worship,  which  is  that 
of  worshipping  liim  at  or  by  images,  it  is  plainly  manifest  that  he  also  con- 
demns at  the  same  time  all  other  forms  of  false  worship,  inasmuch  as  they 
all  grow  out  of  this.  He  forbids  this  most  shocking  kind  of  idolatry,  not 
that  he  would  overlook  or  exclude  other  forms  of  worship  opposed  to  that 
wliich  he  has  prescribed ;  but  because  this  is  the  root,  the  foundation  of  all 
the  rest.  Hence  all  kinds  of  worship  not  instituted  by  God,  but  by  men, 
as  well  as  those  which  contain  the  same  reason  why  they  should  be  prohib- 
ited, are  forbidden  in  this  precept  of  the  Decalogue. 

All  those  things,  therefore,  which  are  opposed  to  the  true  worship  of  God 
are  contrary  to  this  second  commandment ;  such  as 

1.  Idolatry,  which  consists  in  a  false  or  superstitious  worship  of  God, 
There  are,  as  we  have  already  remarked,  two  principal  kinds  of  idolatry. 
The  one  is  more  gross  and  palpable,  as  when  worship  is  paid  to  a  false  God, 
which  is  the  case,  when,  instead  of  or  beside  the  true  God,  such  worship 
as  that  which  is  due  to  him  alone,  is  given  to  some  thing  or  object,  whether 
imaginary  or  real.     This  form  of  idolatry  is  particularly  forbidden  in  the 


518  THE   SECOND   COMMANDMENT. 

first  commandment,  and  also  partly  in  the  tliird.  The  oilier  species  of  idol- 
atry is  more  subtle  and  refined,  as  when  the  true  God  is  supposed  to  he 
worshipped,  whilst  the  kind  of  worship  which  is  paid  unto  him  is  false, 
which  is  the  case  when  any  one  imagines  that  he  is  worshipping  or  honoring 
God  by  the  performance  of  any  work  not  prescribed  by  the  divine  law. 
This  species  of  idolatry  is  more  properly  condemned  in  the  second  com- 
mandment, and  is  termed  superstition,  because  it  adds  to  the  commandments 
of  God  the  inventions  of  men.  Those  are  called  superstitious  who  corrupt 
the  worship  of  God  by  their  own  inventions.  This  will-worship  or  super- 
stition is  condemned  in  every  part  of  the  word  of  God.  "  This  people 
draweth  nigh  unto  me  with  their  mouth,  and  honoreth  me  with  their  hps, 
but  their  heart  is  far  from  me.  But  in  vain  do  they  worship  me,  teaching 
for  doctrines  the  commandments  of  men."  "  Beware  lest  anjr  man  spoil 
you  through  philosophy  and  vain  deceit,  after  the  tradition  of  men,  after 
the  rudiments  of  the  world,  and  not  after  Christ."  "  Let  no  man  judge 
you  in  meat  or  in  drink,  &c.,  which  all  are  to  perish  with  the  using,  after 
the  commandments  and  doctrines  of  men  ;  which  things  have  indeed  a  show 
of  wisdom  in  will-worship,  and  humility,  and  neglecting  of  the  body ;  not 
in  any  honor  to  the  satisfying  of  the  flesh."  (Matt.  15 :  8,  9.  Col.  2: 
16,  22,  23.) 

We  may  now  easily  return  an  answer  to  the  following  objection :  Idola- 
try is  forbidden  in  the  first  commandment.  In  the  second  also.  Therefore, 
they  constitute  only  one  conmaandment.  Ans.  The  first  commandment 
forbids  one  form  of  idolatry,  as  when  another  God  is  worshipped ;  the  sec- 
ond forbids  another  species  of  idolatry,  as  when  the  true  God  is  worshipped 
difi*erently  from  what  he  ought  to  be.  Reply.  But  still  there  is  always 
idolatry,  and  another  God  worshipped.  Ans.  There  is,  indeed,  always 
an  idol ;  but  not  always  in  the  intention  and  profession  of  men.  Hence, 
those  who  sin  against  the  second  commandment,  sin  also  against  the  first ; 
because,  those  who  worship  God  otherwise  than  he  will  be  worsliipped,  im- 
agine another  God,  one  differently  affected  from  what  the  true  God  is  ;  and  in 
this  way  they  do  not  worship  God,  but  a  figment  of  their  own  brain,  which 
they  persuade  themselves  is  affected  in  this  manner. 

2.  Hypocrisy^  which  consists  in  putting  on  the  appearance  of  true  piety, 
and  the  worship  of  God,  doing  such  external  works  as  God  has  commanded, 
whether  moral  or  ceremonial,  without  true  faith  and  conversion,  or  inward 
obedience.  The  prophet  Isaiah  describes  and  condemns  this  sin  in  these 
words:  "Forasmuch  as  this  people  draw  near  me  with  their  mouth,  and 
with  their  lips  do  honor  me,  but  have  removed  their  hearts  far  from  me, 
and  their  fear  toward  me  is  taught  by  the  precept  of  men,  therefore,  be- 
hold, I  will  proceed  to  do  a  marvellous  work  among  this  people,"  &c.  (Is. 
29:  13,14.)  ^  _    * 

3.  Profanity,  This  includes  a  voluntary  renunciation  and  contempt  of 
all  religion,  and  of  the  worship  of  God  both  internal  and  external,  or  of 
some  portions  of  it,  and  is,  therefore,  not  only  in  opposition  to  this  com- 
mandment, but  to  the  whole  worship  of  God  as  prescribed  in  the  first  and 
second  tables. 

There  are  some  who  object  to  what  we  have  here  said,  and  affirm  in 
support  of  will-worship,  that  those  passages  which  we  have  cited  as  con- 
demning it,  speak  only  in  reference  to  the  ceremonies  instituted  by  Moses, 
and  of  the  unlawful  commandments  of  men,  such  as  constitute  nQ  part  of 


THE   SECOXD    COMMANT)MENT.  519 

the  worship  of  God  ;  and  not  of  tliosc  precepts  wliich  liave  heen  sanctioned 
by  the  church  and  bisliops,  and  Avhich  command  nothing  contrary  to  the 
word  of  God.  But  that  this  argument  is  false,  may  be  proven  by  cer- 
tain declarations  connected  with  those  passages  of  Scripture  to  -which  we 
have  referred,  which  likewise  reject  those  human  laws,  which,  upon  their 
own  authority,  prescribe  anything  in  reference  to  divine  worship  which  God 
has  not  commanded,  although  the  thing  itself  is  neither  sinful  nor  forbidden 
by  God.  So  Christ  rejects  the  tradition  which  the  Jews  had  in  regard  to 
washing  their  hands,  because  they  associated  with  it  the  idea  of  divine 
worship,  although  it  was  not  sinful  in  itself,  saying,  "  Not  that  which  goeth 
into  the  mouth  defileth  a  man,  but  that  which  comcth  out  of  the  mouth, 
this  defileth  a  man."  ''  Woe  unto  you  Scribes  and  Pharisees,  hypocrites ; 
for  ye  make  clean  the  outside  of  the  cup  and  platter,  but  within  ye  are  full 
of  extortion  and  excess."  (Matt.  15  :  11 ;  23,  25.)  The  same  thing  may 
be  said  of  celibacy  and  of  the  distinction  of  meats  and  days,  of  which  the 
apostle  Paul  speaks,  (Rom.  14 :  6.  1  Tim.  4 :  1-3,)  and  which  he  calls 
"  doctrines  of  devils,"  although  in  themselves  they  are  lawful  to  the  godly, 
as  he  in  other  places  teaches.  Wherefore,  those  things  also  which  are  in 
themselves  indifferent,  that  is  neither  commanded  nor  prohibited  by  God, 
if  they  are  prescribed  and  done  as  the  worship  of  God,  or  if  it  is  supposed 
that  God  is  honored  by  our  performing  them,  and  dishonored  by  neglecting 
them,  it  is  plainly  manifest  that  the  Scriptures  in  these  and  similar  places 
condemn  them. 

Such  works,  therefore,  as  are  indifferent,  must  be  carefully  distin- 
guished from  those  in  which  we  worship  God:  1.  Because  to  imagine  a 
different  worship  of  God  from  that  wliich  he  has  prescribed,  is  to  imagine 
another  will  of  God,  and  so  another  God.  And  those  who  do  this,  as 
Aaron  and  Jeroboam  formerly  did,  are  no  less  guilty  of  idolatry,  than 
those  who  professedly  worship  another  god,  beside  that  Jehovah  revealed 
in  the  church.  2.  Because,  by  such  a  mingling  of  the  true  worship  of 
God  with  that  which  is  false,  the  true  God  is  confounded  with  idols, 
wliich  are  honored  in  the  forms  of  worship  invented  by  men.  3.  Be- 
cause whatsoever  is  not  of  faith  is  sin.  (Rom.  14 :  23.)  But  he  who 
does  any  thing  in  order  that  he  may  worship  God  by  it,  his  conscience  not 
knowing  or  doubting,  whether  God  will  be  worshipped  in  this  v/ay,  or  not, 
does  it  not  of  faith  ;  because  he  is  ignorant  whether  his  work  pleases,  or 
displeases  God,  and  so  does  not  regard  him,  inasmuch  as  he  presumes  to 
do  it,  notwithstanding  it  is  displeasing  to  him. 

But  since  those  Avho  defend  the  forms  of  worship  invented  by  men,  also 
bring  forward  various  declarations  in  which  the  Scriptures  require  us  to 
yield  obedience  to  the  commandments  of  men,  and  maintain  that  they 
have  the  same  force  and  authority  which  divine  precepts  have,  and  so 
have  the  nature  of  divine  worship  ;  it  is,  therefore,  necessary  that  we 
should  here  say  something  in  reference  to  human  precepts  and  their  dif- 
ferences. 

Concerning  human  p-ecepts  and  the  authority  of  ecclesiastical  traditions. 

There  are  four  classes  of  things  concerning  which  men  give  command- 
ment. These  are,  first,  divine  precepts,  which  God  desires,  that  men 
should  propose  unto  themselves  for  their  observance,  not,  however,  in  their 


620  THE   SECOND    COMMANDMENT. 

own  name,  but  bj  the  authority  of  God  himself,  as  being  the  ministers  and 
messengers,  and  not  the  authors  of  these  precepts.  It  is  in  this  way  that 
the  ministers  of  the  gospel  declare  the  doctrine  revealed  from  heaven  to 
the  church,  parents  to  their  children,  teachers  to  their  pupils,  and  that  ma- 
gistrates make  known  to  their  subjects  the  precepts  of  the  Decalogue. 
Obedience  to  these  commandments  is,  and  is  called  the  tcorship  of  God, 
because  they  are  not  human,  but  divine  precepts,  to  which  it  is  necessary  to 
yield  obedience,  even  though  the  authority  or  command  of  no  creature  ac- 
cede thereto  ;  yea,  even  if  all  creatures  should  enjoin  the  contrary.  The 
Scriptures  speak  of  these  commandments  in  the  following  places :  "My 
son  keep  thy  father's  commandment,  and  forsake  not  the  law  of  thy  mother." 
"  The  man  that  will  do  presumptuously,  and  will  not  hearken  unto  the  priest 
that  standeth  to  minister  there  before  the  Lord  thy  God,  or  unto  the  judge, 
even  that  man  shall."  '^  If  he  neglect  to  hear  the  church,  let  him  be  unto 
thee  as  a  heathen  man,  and  a  publican."  (Prov.  6  :  20.  Deut.  17  :  12. 
Matt.  18:  17.  See,  also,  Luke  10:  IT.  Thes.  4:  2,  8.  Ex.  16:  8. 
Matt.  23  :  2,  3.  Heb.  13  :  17.  1  Cor.  4  :  21 :  2  Co.  13 :  10. 
2  Thes.  3  :  14.)  All  these  declarations  teach  that  we  ought  to  yield  obe- 
dience to  men,  as  the  ministers  of  God,  in  those  things  which  properly  be- 
long to  the  ministry ;  but  they  do  not  grant  the  power  to  a  any  one  to  in- 
stitute new  forms  of  divine  worship  at  their  own  pleasure,  according  as  it 
is  written:  "Add  thou  not  unto  his  words,  lest  he  reprove  thee,  and  thou 
be  found  a  liar."  "  As  I  besought  thee  that  thou  mightest  charge  some 
that  thev  teach  no  other  doctrine."  (Prov.  30  :  6.  1  Tim.  1 :  3.  See, 
also,  1  Tim.  6:  2—5;  4:  11.     2  Tim.  3:  16,  17.) 

Secondly^  there  are  civil  ordinances  jy^escrihed  by  men,  which  include 
the  arrangement,  or  fixing  of  those  circumstances  which  are  necessary 
and  useful  for  securing  the  observance  of  the  moral  precepts  of  the 
second  table.  Such  are  the  positive  laws  of  magistrates,  parents,  teachers, 
masters,  and  all  those  who  are  placed  in  positions  of  authority .  Obedience 
is  the  worship  of  God  in  as  far  as  it  has  respect  to  the  general,which  is  mo- 
ral and  commanded  by  God,  and  includes  obedience  to  the  magistrate  and 
others  in  authority  ;  but  not  in  as  far  as  it  pertains  to  that  which  is  special  in 
regard  to  the  action,  or  to  the  circumstances  connected  with  it — m  this  res- 
pect it  is  not  the  worship  of  God,  because  only  those  works  constitute  di- 
vine worship,  which  it  is  necessary  to  do  on  account  of  the  commandment  of 
God,  even  though  no  creature  had  given  any  precept  respecting  them ;  but 
these,  were  it  not  that  the  magistrate  commands  them,  might  be  done  or 
omitted  without  any  offence  to  God.  But  yet  these  civil  ordinances  pre- 
scribed by  magistrates  and  others,  bind  the  conscience  ;  that  is,  they  must 
necessarily  be  complied  with,  and  cannot  be  disregarded  without  offence  to 
God,  even  though  it  might  be  done  without  being  connected  with  any  public 
scandal,  if  we  would  keep  our  obedience  pure,  and  unsullied.  So  to  bear, 
or  not  to  bear  arms,  is  not  the  worship  of  God ;  but  when  the  magistrate 
commands,  or  prohibits  it,  the  obedience  which  is  then  rendered  constitutes 
divine  worship :  and  he  who  acts  contrary  to  this  command,  or  prohibition, 
sins  against  God,  even  though  he  might  so  conceal  it,  as  to  offend  no  man ; 
because  the  general,  viz.  obedience  to  the  magistrate,  which  is  the  worship 
of  God,  is  then  ^delated.  Yet  these  actions  do  not  in  themselves,  constitute 
the  worship  of  God  ;  it  is  only  by  accident,  on  account  of  the  command  of 
the  madstrate.  If  this  were  not  to  intervene,  obedience  would  not  be  violated. 


THE   SECOND   COMMANDMENT.  521 

The  following  passages  of  Scripture  are  here  in  point;  "Let  every  soul 
be  subject  unto  the  higher  powers."  "  Whosoever  resisteth  the  power,  re- 
Bisteth  the  ordinance  of  God."  "Wherefore  ye  must  needs  be  subject  not 
only  for  wrath,  but  also  for  conscience  sake."  "  Put  them  in  mind  to  be  sub- 
ject to  principalities,  and  powers,  to  obey  magistrates,  &c."  (Rom.  13  :  1, 
3,  5.     Tit.  3:  1.     Also  Eph.  6:  1.     Col.  3:  22,  23.) 

Thirdly,  there  are  ecclesiastical  or  ceremonial  ordinances,  prescribed  hy 
men,  which  include  the  determinations  of  circumstances  necessary  or  useful 
for  the  maintenance  of  the  moral  precepts  of  the  first  table  ;  of  which  kind 
are  the  time,  the  place,  the  form  and  order  of  sermons,  prayers,  reading  in 
the  church,  fasts,  the  manner  of  proceeding  in  the  election  of  ministers,  in 
collecting  and  distributing  alms,  and  things  of  a  similar  nature,  concerning 
"which  God  has  given  no  particular  command.  That  which  is  general  in  re- 
gard to  these  laws  is  moral,  as  in  the  case  of  civil  enactments,  if  they  are 
only  correctly  and  profitably  made,  and  is,  therefore,  the  tvorsJiip  of  God. 
But,  as  to  the  ceremonies  themselves  which  are  here  prescribed,  they  neither 
constitute  the  worship  of  God,  nor  bind  men's  consciences,  nor  is  the  ob- 
servance of  them  necessary,  except  when  a  neglect  of  them  would  be  the  oc- 
casion of  offence.  So  it  is  not  the  worship  of  God,  but  a  thing  indifferent,  and 
not  binding  upon  men's  consciences,  to  use  this,  or  that  fomi  of  prayer,  to  pray 
at  this,  or  at  that  time,  at  this,  or  at  that  hour,  in  this,  or  in  that  place, 
standing  or  kneeling,  to  read  and  explain  this  or  that  text  of  Scripture  in 
the  church,  to  eat  or  not  to  eat  flesh,  &c.  Nor  does  this  power  and  au- 
thority to  establish,  abohsh,  or  change  these  ordinances,  belong  merely  to 
the  church,  as  she  may  think  it  best  for  her  edification ;  but  the  consciences 
of  particular  indi^dduals  also  retain  this  liberty,  so  that  they  may  either  omit 
or  do  these  things  differently,  w^ithout  offending  God,  if  no  one  take  offence 
at  it ;  that  is,  if  they  do  it,  neither  from  contempt  or  neglect  of  the  minis- 
try, nor  from  wantonness,  or  ambition,  nor  with  a  desire  of  contention  or 
novelty,  nor  with  an  intention  of  offending  the  weak.  And  the  reason  is, 
that  laws  are  observed  properly,  when  they  are  observed  according  to  the  in- 
tention and  design  of  the  laiugiver.  The  church,  however,  ought  to  see  to 
it  that  such  ordinances  as  are  established  concerning  things  which  are  in- 
different, be  observed  not  out  of  regard  to  her  authority,  or  command,  but 
only  for  the  sake  of  observing  order,  and  avoiding  offence.  As  long,  there- 
fore, as  the  order  of  the  church  is  not  violated,  and  offence  is  not  given, 
the  conscience  of  every  one  ought  to  be  left  free  ;  for  it  is  sometimes  neces- 
sary, not  on  account  of  the  command  of  the  church,  or  of  the  ministrv,  but 
for  just  causes  to  do,  or  to  omit  things  which  are  indifferent.  We  may  here 
quote  the  language  of  Paul  as  in  point ;  "  If  any  of  them  that  beheve  not, 
bid  you  to  a  feast,  and  ye  be  disposed  to  go,  whatsoever  is  set  before  you, 
eat,  asking  no  question,  for  conscience  sake.  But  if  any  man  say  imto 
you.  This  is  offered  in  sacrifice  unto  idols,  eat  not  for  his  sake  that  shewed 
it,  and  for  conscience  sake ;  for  the  earth  is  the  Lord's  and  the  fullness 
thereof;  conscience,  I  say,  not  thine  own,  but  the  other;  for  why  is  my 
liberty  judged  of  another  man's  conscience.  For  if  I  by  grace,  be  a  par- 
taker, why  am  I  evil  spoken  of  for  that  for  which  I  give  thanks?"  Cor. 
10:  28—31.     See  also  Acts  15:  and  1  Cor.  11.) 

Obj.  But  if  the  edicts  of  magistrates  bind  the  conciences  of  men,  why 
do  not  the  traditions  of  the  church  also  ?  Ans.  The  cases  are  not  the 
same.     God  has  given  to  the  magistracy  the  authority  to  frame  civil  laws, 


522  THE   SECOND   COMMANDMENT. 

and  has  threatened  to  pour  out  his  wrath  upon  all  those  who  violate  these 
laws ;  but  he  has  given  no  such  authority  to  the  church,  or  to  her  min- 
isters, but  requires  merely  that  their  laws  and  ordinances  be  observed 
according  to  the  .rule  of  charity:  that  is,  with  a  desire  of  avoiding  offence, 
and  not  as  if  there  were  any  necessity  in  the  case,  as  though  the  conscience 
were  bound  thereby.  The  Scriptures  expressly  teach  this  difference  :  "Ye 
know  that  the  princes  of  the  Gentiles  exercise  dominion  over  them,  and 
they  that  are  great  exercise  authority  upon  them ;  but  it  shall  not  be  so 
among  you."  "  Neither  as  being  lords  over  God's  heritage."  "Let  no 
man  judge  you  in  meat  or  in  drink,  or  in  respect  of  an  holyday."  "  Stand 
fast  in  the  liberty  wherewith  Christ  hath  made  us  free."  (Matt.  20  :  25. 
1  Pet.  5  :  3.  Col.  2 :  16.  Gal.  5  :  1.)  The  reasons  of  this  difference 
are  evident:  1.  Because  there  is  a  great  difference  between  the  civil 
magistrate,  whose  province  it  is  to  exercise  authority  over  his  subjects,  and  to 
compel  such  as  are  obstinate  to  yield  obedience  by  corporal  punishment,  and 
the  ministry  of  the  church,  to  whom  no  such  power  is  granted  ;  but  who 
are  entrusted  with  the  office  of  teaching  men  in  reference  to  the  will  of 
God.  2.  Because  when  ecclesiastical  ordinances  are  violated  without  any 
offence  being  given  thereby,  there  is  no  violation  of  the  first  table  of  the 
Decalogue,  to  which  they  ought  to  contribute  ;  but  when  civil  enactments 
are  violated,  even  though  there  may  be  no  offence,  there  is  a  violation  of 
the  second  table,  inasmuch  as  this  cannot  occur  without  detracting  some- 
thing from  the  commonwealth,  or  giving  some  occasion  of  injury  to  it. 

To  this  it  is  replied :  Obedience  ought  rather  to  be  rendered  to  that 
office  which  is  the  greater  and  more  honorable.  Therefore  those  things 
which  have  been  instituted  by  the  ministers  of  the  church,  bind  more 
strongly  the  consciences  of  men,  than  civil  laws.  We  reply  to  the  antece- 
dent :  That  greater  obedience  is  due  to  that  office  which  is  the  more  honor- 
able, in  those  things  which  belong  properly  to  the  office  itself.  But  it  is 
the  proper  office  of  the  civil  magistrate  to  make  laws,  which  are  to  be 
observed  out  of  regard  to  the  command  itself;  whilst  it  belongs  properly 
to  the  ecclesiastical  ministry  to  institute  ceremonial  precepts,  which  shall 
be  observed,  not  on  account  of  the  command  of  men,  but  for  the  sake  of 
avoiding  offences. 

Fourthly^  there  are  human  enactments  which  are  in  opposition  to  the 
commands  of  God.  These  God  forbids  us  to  comply  with,  whether  they 
be  enjoined  by  the  civil  magistrate,  or  by  the  church  and  her  ministry, 
according  as  it  is  said :  "  We  oughi  to  obey  God  rather  than  men."  "  Why 
do  ye  transgress  the  commandment  of  God  by  your  tradition."  (Acts  5 : 
29.     Matt.  15  :  3.) 

From  what  has  now  been  said  we  may  easily  answer  the  following  objec- 
tions :  1.  God  commands  us  to  yield  obedience  to  the  enactments  of  men. 
Ans.  God  require  us  to  comply  with,  1.  Such  as  are  good  and  not  op- 
posed to  his  word.  2.  Such  as  he  himself  has  commanded  by  men,  that 
worship  may  be  thus  paid  unto  him.  3.  Such  civil  enactments  as  depend 
upon  the  authority  of  men,  to  which  we  render  obedience  not  for  the  sake 
of  divine  worship,  but  for  conscience  sake.  4.  Such  ecclesiastical  ordi- 
nances as  those  which  we  observe,  not  for  the  sake  of  worship,  nor  for 
conscience  sake,  but  that  we  may  avoid  giving  any  offence. 

Obj.  2.  Those  things  which  the  church  commands,  under  the  influence 
of  the  Holy  Spirit,  are  divine  ordinances,  having  respect  to  the  worship  of 


THE   SECOND    COMMANDMENT.  523 

God.  But  the  clmrcli,  under  the  guidance  of  the  Holy  Spirit,  institutes 
ordinances  which  are  good  and  profitahle.  Therefore  these  ordinances  bind 
the  consciences  of  men,  and  have  respect  to  the  worship  of  God.  Aiis. 
That  which  is  general  in  regard  to  the  things  wliich  the  church  pre- 
scribes, under  the  influence  af  the  Holy  Spirit,  pertains  to  the  worship  of 
God.  This  comprehends  the  divine  laws  which  require  a  proper  regard  to 
charity,  avoiding  offences,  with  the  preservation  of  order  and  propriety  in 
the  church.  The  ordinances  or  institutions  which  have  respect  to  what 
is  general,  being  prescribed  by  the  church  under  the  influence  of  the  Holy 
Spirit,  are  also  divine,  inasmuch  as  they  form  a  part  of  those  laws,  the 
care  and  keeping  of  which  God  has  committed  to  us  in  his  word.  But  the 
good  prescriptions  of  the  church  are  human,  or  they  are  the  prescriptions 
of  men,  in  as  far  as  they  particularly  designate  what  is  declared,  rather 
than  what  is  expounded  generally  in  these  divine  laws.  Hence  those 
ordinances  do  not  constitute  the  worship  of  God,  which  the  church  by  her 
own  authority  and  in  her  own  name  advises,  determines  and  commands, 
even  though  she  be  directed  by  the  influence  of  the  Holy  Spirit  in  choosing 
and  determining  them.  For  the  Holy  Spirit  declares  to  the  church  both 
what  is  profitable  for  the  purpose  of  avoiding  offences,  and  also  that  these 
things  which  are  enjoined  for  the  sake  of  avoiding  offences  are  neither  the 
worship  of  God,  nor  necessary  to  be  observed,  except  for  the  purpose  of 
avoiding  every  occasion  of  offence,  as  appears  from  the  following  declarations 
of  Holy  Writ :  "  I  speak  this  by  permission,  and  not  of  commandment." 
"And  this  I  speak  for  your  own  profit ;  not  that  I  may  cast  a  snare  upon 
you,  but  for  that  which  is  comely,  and  that  ye  may  attend  upon  the  Lord 
without  distraction."  (1  Cor.  7  :  6,  35.)  So  Paul  also  forbids  to  eat  of 
things  offered  in  sacrifice  to  idols,  if  by  so  doing  we  give  offence  to  a  weak 
brother  ;  under  other  circumstances  he  leaves  every  one  free  to  act  as  he 
chooses.  So  the  Apostles  also,  when  assembled  in  Jerusalem,  commanded, 
under  the  influence  of  the  Holy  Spirit,  abstinence  from  things  strangled 
and  from  blood ;  and  yet  they  granted  liberty  to  the  church  to  act  with 
freedom  in  this  matter,  where  no  offence  would  follow. 

Obj.  3.  God  is  worshipped  in  those  things  which  are  done  to  his  glory. 
Those  things  which  the  church  decides  upon,  are  done  to  the  glory  of 
God.  Therefore  they  also  constitute  the  worship  of  God.  Ans.  Those 
things  are  indeed  the  worship  of  God  which  are  done  to  his  glory,  and 
wliich  he  has  commanded  to  this  end,  that  we  may  declare  our  obedience 
to  him  by  these  works ;  but  not  those  which  contribute  to  the  glory  of  God 
by  an  accident :  that  is,  which  lead  sometimes  to  the  performance  of  the 
things  commanded  by  God  on  account  of  accidental  causes,  which,  if  they 
do  not  concur,  God  may  still  be  honored,  as  well  by  those  who  do  these 
things  as  by  those  who  omit  them,  if  they  only  be  done  or  omitted  of  faith. 

Obj.  4.  But  certain  of  the  saints  have  worshipped  God  with  acceptance 
without  any  express  commandment  of  his ;  so  Samuel  offered  sacrifices  in 
Ramah,  Elijah  in  Mount  Carmel,  Manoah  in  Zorah,  &c.  (1  Sam.  7:  17. 
1  Kings  18  :  19.  Judges  13  :  19.)  Therefore  there  are  certain  works 
which  constitute  the  worship  of  God,  although  not  expressly  commanded 
by  him.  Ans.  These  examples  establish  nothing  conclusively  in  reference 
to  will-worship ;  for,  in  the  first  place,  as  it  respects  these  sacrifices,  they 
were  the  worship  of  God,  because  they  were  works  commanded  by  him. 
And  then  as  it  regards  the  place  appointed  for  offering  sacrifices,  the  saints 


524  THE   SECOND   COMMANDMENT. 

of  old  were  free  before  the  erection  of  the  temple.  Samuel  fixed  upon 
the  place  where  he  lived  as  the  one  in  which  he  would  offer  sacrifices,  this 
being  the  most  convenient.  And  the  prophets  very  well  knew  that  the 
worship  of  God  did  not  consist  in  the  circumstance  of  place,  in  respect  to 
which  the  godly  were  left  free,  while  as  yet  the  ark  of  the  covenant  had 
no  fixed  place.  And  then,  finally,  as  it  respects  the  persons  themselves 
who  offered  these  sacrifices,  they  had  extraordinary  power  conferred  upon 
them,  being  prophets,  as  Samuel  and  Elijah  were.  And  as  it  respects 
Manoah,  the  father  of  Sampson,  he  either  did  not  sacrifice  himself,  but 
dehvered  the  sacrifice  over  to  the  angel  whom  he  supposed  to  be  a  prophet, 
to  be  offered  up ;  or  else  he  himself  offered  it,  being  commanded  by  the 
angel,  so  that  nothing  Avas  done  contrary  to  the  law. 

So  we  may  also  easily  return  an  answer  to  the  other  examples  which  are 
adduced  by  our  opponents.  Abel  and  Noah,  say  they,  offered  sacrifices ; 
(Gen.  4  &  8)  but  they  did  not  do  it  without  a  command  from  God ;  for 
they  offered  their  sacrifices  in  faith  as  Paul  affirms  in  Heb.  11.  Faith  now 
cannot  be  without  the  word  of  God.  But  the  K-echabites,  say  they,  of 
whom  we  have  an  account  in  the  35th  chap,  of  Jeremiah,  abstained  from 
the  use  of  wine,  and  from  agriculture,  according  to  the  command  of  their 
father,  Jonadab,  and  were  commended  by  God.  But  Jonadab  did  not  de- 
sign to  institute  any  new  worship  of  God,  but  merely  desired  by  this  civil 
command  to  do  away  with  drunkenness  and  such  sins  as  accompany  it.  So 
it  was  not  the  kind  of  food  and  raiment  which  John  the  Baptist  ate  and 
wore,  that  commended  him  to  the  divine  favor,  but  liis  sobriety  and  tem- 
perance, and  worship  of  God.  Nor  was  it  the  raiment,  made  of  sheep  and 
goat  skins,  nor  their  wandering  in  mountains,  dens  and  caves,  that  made 
the  saints  of  old  (Heb.  11)  approved  before  God,  but  their  faith  and  pa- 
tience in  enduring  afflictions  and  trials. 

Obj.  5.  Whatever  is  done  of  faith,  and  is  acceptable  to  God,  consti- 
tutes divine  worship.  The  works  which  men  perform  voluntarily,  are  done 
of  faith  and  so  please  God.  Therefore,  they  constitute  his  worship.  Ans. 
The  major  proposition  is  particular.  To  say,  moreover,  that  a  thing  pleases 
God  is  not  a  sufficient  definition  of  divine  worship,  inasmuch  as  actions 
which  are  indifferent  may  also  be  done  of  faith  and  so  please  God,  although 
in  a  different  manner  from  what  his  worship  properly  so  called  pleases  him  ; 
for  this  pleases  God  in  such  a  way,  that  the  opposite  of  it  displeases  him, 
and  so  cannot  be  done  of  faith  ;  whilst  actions  of  indifference  are  approved 
of  in  such  a  way  that  their  opposites  may  not  be  displeasing  to  God,  and 
hence  both  may  be  done  of  faith,  which  rests  assured  that  the  work  and  the 
person  both  please  God.  Thus  far  we  have  spoken  merely  of  the  com- 
mand itself.  The  exhortation  contained  in  this  second  commandment  re- 
mains to  be  explained.  Before  proceeding  to  this,  however,  we  shall  first 
give  an  explanation  of  the  doctrine  respecting  images,  which  belongs  prop- 
erly to  this  commandment,  and  is  contained  in  the  two  following  Questions 
of  the  Catechism : 

Question  97.     Are  images  then  not  at  all  to  lie  made  ? 

Answer.  God  neither  can  nor  may  be  represented  by  any  means  ;  but  as  to  crea- 
tures, though  they  may  be  represented,  yet  God  forbids  us  to  make,  or  have  any  re- 
semblance of  them,  either  in  order  to  worship  them,  or  to  serve  God  by  them. 


THE  SECOND   COMMANDMENT.  525 

EXPOSITION. 

We  may  here  remark,  that  the  words  of  the  second  commandment  forbid 
two  things.  They  first  forbid  us  to  make  and  to  have  images,  saying : 
Tliou  shalt  not  make  unto  thyself  any  graven  image^  nor  the  likeness  of  any 
iking ^  &c.  Then  they  forbid  iis  to  worship  images  and  likenesses  with 
divine  honor,  saying  :  Thou  shall  not  hoiv  doivn  thyself  to  them  nor  serve 
them.  In  speaking  of  the  first  thing  which  is  here  forbidden,  we  must  en- 
quire. Are  all  images  and  likenesses  prohibited?  and  if  not  all,  what^  and 
in  how  far  are  they  lawful,  or  unlawful  ?  In  speaking  of  the  second  thing 
forbidden  by  this  commandment,  we  must  enquire.  Is  all  adoration  or  bow- 
ing to  images  forbidden,  and  can  it  by  any  means  be  defended  ? 

CONCERNING  IMAGES   AND   PICTURES   IN  CHRISTIAN  CHURCHES. 

The  things  to  be  considered  in  connection  with  this  subject,  may  be  com- 
prehended under  the  following  heads : 

I.     Whether^  and  how  far  images  are  forbidden  in  Churches  hy  this 

commandment : 
II.     Whether  the  worship  of  images  can  be  defended: 

III.  Why  images  are  to  be  removed  out  of  Christian  Churches : 

IV.  How^  and  by  whom  they  are  to  be  removed. 

The  first  and  second  of  these  propositions  belong  here ;  the  third  and 
fourth  belong  to  the  98th  Question  of  the  Catechism. 

I.    Whether,  and  how  far  Images  are  forbidden  in  Churches  by 

THIS   COMMANDMENT. 

The  Hebrew  words  zelem  and  themundh  usually  signify  an  image ;  pesel 
signifies  a  gi-aven  image,  whilst  Hhezebh  signifies  an  idol,  or  statue,  from 
Shazabh,  which  signifies  to  trouble,  to  lament,  to  grieve,  because  an  idol 
disturbs  and  agitates  the  conscience.  The  Greeks  express  the  word  image 
by  six'^v ;  and  by  ?»(^wXov,  they  express  any  likeness,  and  especially  that 
which  men  make  unto  themselves  for  the  purpose  of  representing  and  wor- 
shipping God,  be  it  a  solid  statue,  or  a  mere  naked  image  or  picture.  Among 
the  Latins  imago  signified  any  likeness  represented  or  painted :  statua  sig- 
nified a  solid  image  either  graven  or  cast :  simidaerum  signified  the  same 
thing  ;  so  also  idolum,  borrowed  from  the  Greek.  The  Papists,  that  they 
may  defend  with  greater  plausibihty  their  worshipping  of  images,  make  a 
distinction  between  idolum  and  simulacrum.  The  latter  they  contend  sig- 
nifies the  image  of  something  really  existing,  whilst  the  former  is  the  image 
of  something  imaginary ;  from  which  they  conclude  that  idols,  and  their 
worship  are  prohibited,  but  not  images.  That  this  distinction,  however,  is 
vain  and  of  no  force  is  apparent,  1.  From  the  etymolgy  of  both  words, 
according  to  which  it  appears  that  they  do  not  dififer  any  more  than  panis 
and  c).prr:g^  both  of  which  signify  bread.  The  only  difierence  is  that  the  one 
is  a  Latin,  the  other  a  Greek  word.  For  as  siowXov,  which  means  a  form,  is 
derived  from  the  'LdXinformando,  which  means  to  form  or  fashion,  so  simula- 
crum  is  derived  from  simulando  which  means  to  counterfeit,  according  to 
the  testimony  of  Lactantius.     2.  The  interpreters  of  the  Scriptures  use 


526  THE   SECOND   COMMANDMENT. 

both  words  indiscriminately ;  for  the  Septuagint  everywhere  translates  the 
Hebrew  Hhezebh  by  t<(JwXov,  whilst  the  Latin  interpreters  translate  it  by 
simulacrum,  2.  Both  words  are  used  indiscriminately  by  good  and  stand- 
ard writers.  Cicero,  in  his  first  book,  de  Finibus,  uses  these  words  in  the 
same  sense.  Euripides  calls  the  shades  or  ghosts  of  Palydorus  and  Achil- 
les sj^wXov,  which  means  an  idol.  An  idol  is,  therefore,  not  only  an  image 
of  something  imaginary,  but  also  of  something  real.  So  simulacrum  is  also 
used  for  the  image  of  something  imaginary.  Phny,  for  instance,  calls  the 
idol  of  Ceres  an  imaginary  god,  simulacrum :  and  Vitruvius  calls  the  image 
or  idol  of  Diana,  simulacrum.  Hence  the  distinction  which  is  made  be- 
tween these  words  is  ungrounded.  So  much  concerning  the  words  which 
express  what  we  call  an  image. 

We  must  now  proceed  to  the  question  itself,  in  regard  to  which  we  may 
remark,  that  this  commandment  does  not  absolutely  forbid  us  to  make,  or 
to  have  images,  likenesses  and  statues,  because  the  art  of  painting,  sculp- 
ture, casting  and  embroidery,  is  reckoned  among  the  gifts  of  God  which 
are  good  and  profitable  to  human  life,  and  God  himself  had  certain  images 
placed  in  the  tabernacle;  (Ex.  31 :  3  ;  35  :  30)  and  Solomon  had  upon  his 
throne  images  of  lions,  and  had  figures  of  palm-trees  and  cherubims  carved 
upon  the  walls  of  the  temple  by  the  command  of  God.  (1  Kings  6  :  23, 
29  ;  10  :  19,  20.)  The  reason  of  this  is  plain  and  easy  to  he  perceived^ 
inasmuch  as  writing  and  painting  are  profitable  for  re\iving  a  recollection 
of  something  done,  for  ornament  and  for  the  enjoyment  of  life.  The  law 
does  not,  therefore,  forbid  the  use  of  images,  but  their  abuse,  which  takes 
place  when  images  and  pictures  are  made  either  for  the  purpose  of  repre- 
senting or  worshiping  God,  or  creatures.  Hence  all  images  and  likenesses 
are  not  simply  and  wholly  forbidden,  but  only  such  as  are  unlawful,  among 
which  we  may  include,  first,  all  images  or  likenesses  of  God,  which  are 
made  for  the  purpose  of  representing,  or  worshipping  God.  That  these  are 
all  positively  forbidden  in  tliis  commandment,  may  be  argued,  1.  From 
the  design  of  this  commandment,  which  is  the  preservation  of  tke  worship 
of  God  in  its  purity.  2.  From  the  nature  of  God.  God  is  incorporeal  and 
infinite ;  it  is  impossible,  therefore,  that  he  should  be  expressed,  or  repre- 
sented by  an  image  which  is  corporeal  and  finite,  without  detracting  from 
his  divine  majesty,  according  as  it  is  said :  "  Who  hath  measured  the  wa- 
ters in  the  hollow  of  his  hand ;  and  meted  out  heaven  with  a  span,''  &c. 
''  To  whom  then  will  ye  hken  God  ?  or  what  likeness  will  ye  compare  unto 
him  ?"  "To  whom  will  ye  liken  me,  or  shall  I  be  equal  ?  saith  the  Holy 
One."  "  ^Yho  changed  the  glory  of  the  incorruptible  God  into  an  image 
made  like  to  corruptible  man,  and  to  birds,  and  four-footed  beasts,  and 
creeping  things."  (Is.  40:  12,  18,  25.  Rom.  1:  23.)  3.  From  the 
command  of  God.  "  Take  ye,  therefore,  good  heed  unto  yourselves,  (for 
ye  saw  no  manner  of  similitude  on  the  day  that  the  Lord  spake  unto  you  in 
Horeb  out  of  the  midst  of  the  fire,)  lest  ye  corrupt  yourselves,  and  make 
you  a  graven  image,  the  similitude  of  any  figure,  the  likeness  of  male  or 
female  ;  the  'likeness  of  any  beast  that  is,"  &c.  (Deut.  4 :  15,  16.)  4. 
From  the  cause  of  this  prohibition,  which  is  that  these  images  do  not  only 
profit  nothing,  but  also  injure  men  greatly,  being  the  occasion  and  cause  of 
idolatry  and  punishment.  In  short,  God  ought  not  to  be  represented  by 
any  graven  image,  because  he  does  not  will  it,  nor  can  it  be  done,  nor 
would  it  profit  any  thing  if  it  were  done. 


THE   SECOND   COMMANDMENT.  527 

There  is  a  memorable  saying  wliich  Plutarch  records  of  Xuma  in  lils  life, 
in  these  words  :  "  JVu ma  forbade  the  Ilomans  to  have  images  of  any  of  the 
gods,  ichich  had  the  form  of  man  or  beast.  Nor  was  there  informer  times 
among  this  people  any  image  of  Grod  either  painted  or  graven;  and  fjr  the 
first  170  years,  although  they  had  temp>les,  and  sacred  2)laces  which  they 
had  built,  yet  there  ivas  no  image  or  p)icture  of  God  formed',  and  that  be- 
cause it  ivas  regarded  as  a  great  crime  to  rejyresent  heavenly  things  by 
earthly,  inasmuch  as  a  knoivledge  of  God  can  only  be  attained  by  the  mind.^* 
Damascenus  writes,  "  That  to  attempt  to  represent  God  is  a  foolish  and 
wicked  affair,''^  although  he  elsewhere  evidently  defends  the  worship  of 
images.  He  is,  therefore,  condemned  with  other  defenders  of  images  in 
the  seventh  council  held  by  Constantino  and  his  son,  Leo,  which  council 
decreed,  among  other  things,  that  no  images  of  Christ  should  be  painted  or 
graven,  not  even  as  it  respects  his  human  nature  ;  because  nothing  but  his 
humanity  could  be  expressed  by  art ;  and  those  who  make  such  images, 
seem  to  establish  again  the  error  of  Ncstorius,  or  Eutyches. 

Secondly,  those  images  and  likenesses  of  creatures  are  unlawful  which 
are  set  up  in  churches,  at  the  corners  of  the  streets,  and  elsewhere,  for 
the  worship  of  God,  or  for  a  perilous  ornament.  "  Thou  shalt  not  bow 
down  thyself  to  them,"  &c.     "  Keep  yourselves  from  idols."    (1  John  5 : 

Those  images  of  creatures,  however,  may  be  lawful  which  are  made  and 
kept  away  from  the  churches,  which  are  without  danger  and  appearance 
of  idolatry,  superstition,  or  offence,  and  which  are  for  some  political  benefit, 
Such  as  is  historical  or  symbolical,  or  for  some  becoming  ornament.  The 
images  of  the  lions  upon  the  throne  of  Solomon,  the  image  of  Coesar 
stamped  upon  the  coin,  &c.,  were  of  this  kind. 

Obj.  1.  Thou  shalt  make  no  graven  image.  Therefore  God  forbids  the 
art  of  sculpturing.  Ans.  He  forbids  the  abuse,  which  occurs  when  we 
would  make  a  representation  of  God,  and  bind  the  worship  of  God  to  im- 


Obj.  2.  The  Holy  Scriptures  attribute  to  God  the  different  members  of 
the  human  body,  and  thus  declare  his  nature  and  properties.  Therefore 
it  is  also  lawful  to  represent  God  by  images.  Ans.  There  is  a  difference 
between  these  figurative  expressions  used  in  reference  to  God,  and  images ; 
because  in  the  former  case  there  is  always  something  connected  with  those 
expressions  which  guards  us  against  being  led  astray  into  idolatry,  nor  is 
the  worship  of  God  ordinarily  tied  to  those  figurative  expressions.  But  it 
is  different  in  regard  to  images,  for  here  there  is  no  such  safeguard,  and  it 
is  easy  for  men  to  give  adoration  and  worship  to  them.  God  himself, 
therefore,  used  those  metaphors  of  himself  figuratively,  that  he  might  help 
our  infirmity,  and  permits  us,  in  speaking  of  him,  to  use  the  same  forms 
of  expression ;  but  he  has  never  represented  himself  by  images  and  pictures ; 
neither  does  he  desire  us  to  use  thend  for  the  purpose  of  representing  him, 
but  has,  on  the  other  hand,  solemnly  forbidden  them. 

Obj.  3.  God  formerly  manifested  himself  in  bodily  forms.  Therefore  it 
is  lawful  for  us  to  represent  him  by  similar  signs  or  forms.  Ans.  God  did 
indeed  do  this  for  certain  considerations ;  but  he  has  forbidden  us  to  do  the 
same  thing.  Nor  is  it  difficult  to  perceive  the  reason  of  this  prohibition. 
God  may  manifest  himself  in  any  way  in  which  he  may  please  to  do  so ; 
but  it  is  not  lawful  for  any  creature  to  represent  God  by  any  sign  which 


528 


THE   SECOND   COMMANDMENT. 


he  himself  has  not  commanded.     The  examples  are  therefore  not  the  same. 

Furthermore,  those  forms  in  which  God  anciently  manifested  himself  had 
the  promise  of  his  presence  in  them,  and  that  he  "vvould  hear  those  to  whom 
he  revealed  himself  in  this  way.  But  this  cannot  be  said  of  those  images 
■which  are  representations  of  God,  without  palpable  idolatry.  The  saints  of 
old,  therefore,  acted  properly  in  adoring  God  at,  or  in  those  forms,  as  being 
present  in  a  special  manner  in  them  ;  but  to  act  thus  in  reference  to  images 
is  wicked  and  idolatrous,  seeing  that  it  is  done  out  of  presumption  and 
levity,  without  any  divine  command  or  promise.  Lastly,  those  visible 
appearances  in  and  through  which  God  was  pleased  to  reveal  himself  to 
his  people  of  old,  continued  as  long  as  God  desired  to  make  use  of  them, 
and  as  long  as  they  did  contribute  to  idolatry.  But  the  images  and  pictures 
which  men  make  in  imitation  of  these  ancient  manifestations  of  God,  have 
not  been  devised  for  the  purpose  of  revealing  God,  nor  are  they  represen- 
tations of  those  ancient  manifestations  of  God,  and  are  therefore  the  object 
and  occasion  of  idolatry. 


A  table  of  images  according  to  their  distinctions. 


'  Natural. 


Images 
are,  some 


Graven 


Artificial',  \ 
of  which      I 

(^  Painted  ; 


Cast , 


some  are 


'  These  are  distin- 
guished by  their 
matter,  object  and 
end,  and  are  ei- 
ther images  of 


'  God,  which  are  positively 
condemned  in  this  com'- 
mandment  and  throughout 
the  whole  Scriptures  ;  and 
that  because  they  detract 
from  the  divine  majesty,  and 
make  an  idol  of  God. 

^Lawful,  which 
are  not  set  up 
in  churches,  & 
which  do  not 
lead  to  idolatry 
Creatures,  — which  are  for 
which  are  I  civil  purposes, 
either  or  ornaments. 

Unlawful,  such 

as  are  set  up  in 

churches,     and 

^  lead  to  idolatry. 


n.      Is   ALL  WORSHIPPING  OF  IMAGES  FORBIDDEN,  OR  CAN  THIS  WORSHIP 

BE   DEFENDED? 


We  return  an  answer  to  this  question  from  the  second  part  of  this  com- 
mandment, which  positively  forbids  us  to  give  divine  worship  or  honor  to 
images  and  pictures,  including  not  only  that  which  is  given  to  creatures, 
but  that  also  which  is  given  to  the  true  God.  "Thou  shalt  not  bow 
down  thyself  to  them,  nor  serve  them." 

Obj.  1.  But  we  do  not  worship  the  images,  say  these  advocates  of  images 
among  the  Papists,  but  God,  of  whom  they  are  signs,  according  to  what 
the  council  of  Nice  teaches:  ''That  tvhich  the  image  exhibits  is  God;  the 
image  itself,  hozvever,  is  not  G-od.  Look  thou  upon  the  image ;  but  wor- 
ship in  thy  mind  what  thou  secst  therein  ;^^  and  according  to  the  following 


THE   SECOND   COMMANDMENT.  529 

sentiment,  expressed  by  Tliomas  :  "  IVlicn  thou  vasaeHt  an  image  of  Christy 
ahvai/  i)a\j  homage  unto  it;  yet  ivorship  not  the  image,  hut  that  which  it 
shadows  forth. ^^  Ans.  1.  We  deny  tliat  images  are  signs  of  God  ;  for  the 
reason  that  God  cannot  be  truly  represented  by  them,  inasmuch  as  he  is 
immense  ;  and  even  thougli  he  coukl  be  represented  in  this  way,  yet  he 
ouglit  not,  because  he  has  forbidden  us  to  make  images  representing  him, 
and  because  it  is  in  the  power  of  no  creature  to  institute  signs  by  which 
he  may  be  represented.  This  power  belongs  to  Gocf  alone.  2.  The  cause 
which  is  here  assigned  is  of  no  force  ;  for  not  only  is  the  worship  of  images 
the  cause  and  form  of  idolatry,  but  even  the  worship  of  God  himself,  which 
is  paid  to  images  or  creatures,  is  in  contradiction  to  what  he  in  his  word 
requires.  This  is  taught  with  sufficient  clearness  in  the  case  of  Aaron  and 
Jeroboam,  who  had  images  of  calves  made.  For  although  they  said,  in 
both  instances,  "  These  be  thy  Gods,  0  Israel,  which  brought  thee  up  out 
of  the  land  of  Egypt,"  &c. ;  "To-morrow  is  a  feast  of  the  Lord;"  yet 
God  abhorred  and  severely  punished  those  who  were  engaged  therein,  as 
being  guilty  of  horrible  idolatry.  (Ex.  32 :  4,  5.  1  Kings  12 :  28.) 
Hence,  although  those  who  worship  images  pretend  to  honor  God  in  this 
way,  yet  it  is  not  God,  but  the  de\il,  that  is  worshipped,  according  to  what 
Paul  says  of  the  Gentiles :  "  The  things  which  the  Gentiles  sacrifice  [to 
idols],  they  sacrifice  to  devils,  and  not  to  God ;"  notwithstanding  they  also 
pretend  to  honor  the  name  of  God  by  these  things.     (1  Cor.  10 :  20.) 

Obj.  2.  The  honor  of  the  sign  is  the  honor  of  the  thing  signified.  Im- 
ages are  signs  of  God.  Therefore  the  honor  which  is  paid  to  images  is 
also  paid  to  God.  Ans.  Here  again  the  minor  proposition  must  be  denied, 
or  else  the  major  distinguished  thus  :  The  honor  of  the  sign  is  the  honor 
of  the  thing  signified  only  in  case  the  sign  is  a  true  sign,  and  has  been 
instituted  by  him  who  has  the  power  to  do  so ;  and  in  case  that  honor  be 
given  to  the  sign,  which  the  proper  author  commanded  to  be  given ;  for  it 
is  not  the  will  of  him  that  honors,  but  of  him  that  is  honored,  that  is  the 
rule  according  to  which  we  are  to  pay  our  respect.  "\Alicrefore,  inasmuch 
as  God  has  forbidden  both  that  images  should  be  made  of  him,  and  that  he 
should  be  worshipped  at  images,  which  are  made  for  him,  or  for  creatures, 
it  is  manifest  that  he  is  not  honored,  but  disgraced  whenever  it  is  attempted 
to  worship  him,  against  his  will,  at  and  under  images. 

But  some  one  may  perhaps  say :  The  contempt  which  is  cast  upon  the 
sign,  even  though  it  may  not  have  been  instituted  at  the  command  of  God, 
falls  back  upon  God  himself.  Therefore  the  honor,  also,  that  is  paid  to 
the  sign,  is  given  to  God.  Ans.  We  deny  the  consequence  which  is 
here  deduced ;  because  contrary  results  are  attributed  to  things  that  are 
contrary  only  when  the  opposition  of  the  things  which  are  affirmed  de- 
pends upon  that  according  to  which  the  subjects  are  opposed,  but  not  when 
it  depends  upon  something  else,  as  here,  where  contempt  of  God  follows 
that  of  the  sign,  be  it  divinely  instituted  or  not,  because  an  intention  to 
depart  from  the  commandment  of  God  is  sufficient  to  cast  dishonor  and 
contempt  upon  him.  But  the  honor  of  God  does  not  follow  the  honor  of 
the  sign,  unless  both  the  sign  and  the  honor  thereof  be  ordained  of  God, 
seeing  that  the  intention  to  honor  God  is  not  of  itself  sufficient  to  consti- 
tute acceptable  worship,  unless  the  manner  also  be  such  as  God  himself  has 
prescribed. 

Obj.  3.  But  if  it  is  lawful  to  honor  the  images  and  monuments  of 
34 


530  THE   SECOND   COMMANDMENT. 

renowned  and  well  deserving  men,  it  is  much  more  lawful  to  honor  the  images 
of  blessed  angels  and  saints.  Ans.  It  is  lawful  to  honor  the  monuments 
of  great  and  distinguished  men  with  such  respect  as  that  which  constitutes 
a  grateful  and  becoming  remembrance  of  them  and  their  deeds,  which  they 
have  left  behind  them  as  their  own  monuments,  in  case  it  be  directed  to 
that  use  which  they  themselves  would  desire  it ;  and,  on  the  other  hand,  it 
would  be  lawful  to  demolish  them,  if  necessity  demanded  such  a  thing, 
provided  it  were  done  without  any  wish  or  desire  to  cast  any  disrespect 
upon  those  whose  monuments  they  are.  But  it  is  by  no  means  lawful  to 
attribute  divine  worship  to  them,  such  as  that  which  the  Papists  pay  to 
their  idols,  whether  it  be  under  the  name  of  ^vorsJiijy  or  service.  Again, 
the  monuments  of  great  and  good  men  should  be  such  as  do  not  lead  to 
idolatry ;  for  if  this  should  be  the  case,  we  must  not  honor  them,  but  ut- 
terly abolish  them,  after  the  example  of  Hezekiah,  who  broke  in  pieces  the 
brazen  serpent  that  Moses  had  made  (2  Kings  18 :  4)  when  it  was  turned 
into  idolatry,  although  it  had  been  formerly  preserved  as  a  monument  of 
the  goodness  of  God,  which  he  had  showed  to  the  children  of  Israel  in  the 
wilderness,  when  they  were  bitten  of  fiery  serpents. 


Question  98.     But  may  not  images  be  tolerated  in  the  churches 
books  to  the  laity  ? 


Answer.  No  ;  for  we  must  not  pretend  to  be  wiser  than  God,  who  will  have  his 
people  taught  not  by  dumb  images,  but  by  the  lively  preaching  of  his  word. 

EXPOSITION. 

This  is  the  objection  of  those,  who  grant,  indeed,  that  images  and  statues 
of  God  and  the  saints  are  not  to  be  worshipped,  but  maintain  that  they 
should  be  tolerated  in  the  churches  of  Christians,  as  books  to  the  laity,  and 
for  other  causes,  if  only  they  be  not  worshipped.  We  must,  however,  main- 
tain the  opposite,  which  is,  that  images  and  likenesses  of  God,  or  of  the 
saints,  are  not  to  be  tolerated  in  Christian  churches,  but  abohshed  and 
removed  from  the  sight  of  men,  whether  they  be  worshipped,  or  not. 

III.    Why  Images  and  Pictures  are  not  to  be  tolerated  in 

Churches. 

The  reasons  on  account  of  which  images  and  statues  are  not  to  be  tol- 
erated in  our  churches,  but  removed,  are  principally  these : 

1.  Because  it  is  contrary  to  the  express  command  of  God,  that  images 
should  be  made  and  set  up  in  churches.  "  Thou  shalt  not  make  unto  thy- 
self any  graven  image,  nor  the  likeness  of  any  thing  that  is,"  &c.  Seeing, 
now,  that  God  will  not  allow  images  to  be  made,  by  which  he  is  to  be  rep- 
resented, or  at  which  he  is  to  be  worshipped,  he,  in  like  manner,  will  not 
permit  those  which  are  made  by  others,  to  be  tolerated,  or  retained. 

2.  Because  they  have  been  the  occasion,  and  means  of  horrible  idolatry 
in  the  Papal  Church. 

3.  Because  God  expressly  commanded  that  idols  should  be  removed,  as 
well  as  every  corruption  of  the  true  doctrine  and  worship  of  God,  that  he 


THE   SECOND    COMMANDMENT.  531 

may  in  this  way  declare  his  displeasure  against  idolatry.     (Ex.  33 :  24  ; 
34:  13.     Num.  33:  52.) 

4.  For  our  confession  of  the  sincere  worship,  and  our  hatred  to  idolatry, 
which  confession  consists  not  only  in  words,  hut  also  in  outward  actions, 
appearance  and  signs.  "  Ye  shall  destroy  their  altars,  and  hreak  down 
their  images,  and  cut  down  their  groves,  and  burn  their  graven  images  with 
fire.  For  thou  art  an  holy  people  to  the  Lord  thy  God."  *'  Little 
children,  keep  yourselves  from  idols,"  viz,  in  heart,  in  profession  and  signs. 
(Deut.  7:5.     IJohn  5  :  21.) 

5.  Because  the  Scriptures  speak  in  commendation  of  certain  pious  kings, 
such  as  Asa,  Jehu,  Hezekiah,  Josiah,  &c.,  for  having  destroyed  the  images 
and  idols  which  had  been  set  up.  (1  Kings  15:  18.  2  Kings  10  :  30  ; 
18 :  4 ;  23  :  24.) 

6.  For  the  purpose  of  avoiding  offence  and  preventing  superstition  and 
idolatry,  so  that,  by  not  tolerating  ancient  images  or  substituting  new  ones, 
the  church  and  ignorant  souls  may  be  preserved  from  the  danger  and  sin 
which  formerly  fell  upon  our  fore-fathers,  for  countenancing  idols. 

7.  That  the  enemies  of  the  church  may  not  by  this  spectacle,  which 
looks  so  very  much  like  idolatry,  be  driven  farther  from  a  profession  of  the 
truth  and  be  led  to  cast  reproach  upon  it.  God  speaks  of  this  in  the  fol- 
lowing language :  "  Wherefore  I  also  said,  I  will  not  drive  them  out  from 
before  you ;  but  they  shall  be  as  thorns  in  your  side,  and  their  gods  shall 
be  a  snare  unto  you."  (Judges  2  :  3.)  So  the  Jews,  when  they  see  statues 
and  images  in  the  churches  of  those  who  profess  Christianity,  are  so  much 
offended  at  the  sight  that  they  are  led  to  hate  more  inveterately  the 
Christian  religion. 

8.  Lastly,  images  have  never  resulted  in  any  good  to  those  who  have 
had  them.  The  people  of  God,  the  Jews,  were  for  the  most  part  seduced 
by  them,  as  sacred  history  abundantly  testifies,  especially  in  the  books  of 
the  Judges,  Kings,  and  Prophets.  We  are,  therefore,  prone  by  nature  to 
the  sin  of  idolatry,  which  is  followed  by  those  dreadful  punishments  which 
God  in  many  instances  threatened  through  Moses.  "  I  will  destroy  your 
high  places,  and  cut  down  your  images,  and  cast  your  carcases  upon  the 
carcases  of  your  idols,  and  my  soul  shall  abhor  you."  (Lev.  20  :  30.)  The 
angel  of  the  Lord,  in  reproving  the  Israelites,  because  they  had  made  a 
league  with  the  Canaanites,  said :  "  Wherefore  I  will  not  drive  them  out 
from  before  you ;  but  they  shall  be  as  thorns  in  your  side,  and  their  gods 
shall  be  a  snare  unto  you."  (Judges  2:3.)  For  these  reasons,  therefore, 
images  and  statues  are  not  to  be  tolerated  in  the  churches  of  those  who  pro- 
fess Christianity,  but  they  must  be  removed,  even  though  they  be  not  adored. 

lY.      How   AND    BY   WHOM   AKE   IMAGES   TO    BE   ABOLISHED  ? 

Two  things  must  be  carefully  observed  in  remo\ing  images  — 
1.  That  the  doctrine  concerning  the  true  worship  of  God  be  preached 
before  the  idols  and  images  are  removed.  It  was  in  this  Avay  that  Josiah 
proceeded.  He  first  commanded  the  law  of  God  to  be  read  to  all  the 
people,  and  then  proceeded  to  remove  and  destroy  the  images  which  had 
been  set  up.  A  change  in  external  matters,  without  showing  and  explain- 
ing the  causes,  on  account  of  which  it  is  effected,  will  either  lead  to  hypoc- 
risy, or  else  it  will  excite  and  alienate  the  minds  of  the  people  from  those 


532  THE    SECOND    COMMANDMENT. 

who  effect  this  change.  Let  the  true  doctrine  of  God's  word,  therefore,  be 
preached,  and  the  idols  will  fall  to  the  ground  of  their  own  accord. 

2.  Images  and  their  altars,  and  all  that  pertains  to  idolatry,  must  be 
removed,  not  hj  private  individuals,  but  by  public  authority ;  whether  of 
the  magistrates,  or  of  the  people,  if  they  have  the  sovereign  power,  and  in 
those  places  in  which  the  church  holds  the  chief  sway.  It  was  in  this  way 
that  God  commanded  the  children  of  Israel  to  proceed  in  reference  to  this 
matter ;  and  so  we  read  that  they  and  their  pious  kings  acted.  Paul,  on 
the  other  hand,  being  only  a  private  individual,  seeing  and  disapproving 
of  the  idols  of  the  Athenians,  Ephesians  and  others,  did  not  himself  break 
them  down,  nor  did  he  exhort  Christians  to  do  so,  but  to  flee  from  and  avoid 
them.  The  reason  why  the  Apostle  acted  thus  arose,  no  doubt,  from  the 
fact  that  he  himself  was  no  magistrate,  and  that  the  church  had  not  in  those 
places  the  chief  sway.  He,  therefore,  gives  this  rule :  "  What  have  I  to 
do  to  judge  them  also  that  are  without  ?  Do  not  ye  judge  them  that  are 
within  ?     But  them  that  are  without,  God  judgeth."   (1  Cor.  5  :  12,  13.) 

Obj.  1.  But  books  are  retained  in  the  churches  and  are  useful  to  the 
laity.  Images  and  statues  are  books  to  the  laity.  Therefore  they  may  be 
retained  in  the  churches  with  profit.  Ans.  Such  books  only  are  useful  to 
laymen,  which  God  has  dehvered  to  them.  But  God  has  prohibited  images. 
We  also  deny  the  minor  proposition ;  for  the  prophets  teach  very  differently. 
"  What  profiteth  the  graven  image  that  the  maker  thereof  hath  graven  it ; 
the  molten  image  and  a  teacher  of  lies  ?  "  "  The  idols  have  spoken  vanity." 
(Heb.  2 :  18.  Zech.  10 :  2.)'  We  may  deduce  this  argument  from  what 
has  now  been  said :  We  ought  not  to  speak  vaui  things  of  God,  nor  to  lie 
of  him,  either  in  word  or  deed.  But  wood  or  graven  images  are  lies  of 
God,  seeing  that  they  cannot  represent  God ;  yea,  by  as  much  as  they  de- 
part from  God,  and  at  the  same  time  lead  us  from  him,  by  so  much  is  their 
figure  unlike  God,  and  as  a  matter  of  consequence  they  bring  it  to  pass,  that 
we  lie  concerning  God.  If  we  would  not,  therefore,  lie,  it  is  necessary  that 
we  should  neither  make,  nor  have  graven  images  by  which  to  represent 
God :  for  as  Jeremiah  saith,  "  The  stock  is  a  doctrine  of  vanities."  (Jer. 
10  :  8.)  In  this  sense,  now,  we  grant  that  images  and  pictures  are  books 
for  the  laity ;  viz.,  that  they  partly  teach  and  signify  what  is  not  true  of 
God,  and  partly  because  by  reverencing  the  thing  signified,  and  the  place, 
when  they  stand  in  the  church  and  elsewhere,  they  easily  lead  some  to 
superstition  and  teach  the  people  idolatry,  as  experience  abundantly  testi- 
tifies.  We  also  deny  the  consequence  of  the  above  syllogism,  because, 
although  images  might  teach  the  unlearned,  yet  it  does  not  follow  from  this, 
that  they  should  be  retained  in  the  churches  as  books  that  are  useful ;  for 
God  will  have  his  people  taught,  not  by  dumb  images,  but  by  the  lively 
preaching  of  his  word.  Neither  does  faith  come  from  the  sight  of  images, 
but  by  the  hearing  of  the  word  of  God. 

Obj.  2.  The  command  which  respects  the  abolishing  of  images,  is  cere- 
monial. Therefore  it  does  not  pertain  to  Christians,  but  only  to  Jews. 
Ans.  We  deny  the  antecedent:  for  it  is  no  ceremonial  requirement  to 
abolish  those  things  which  are  the  instruments,  occasions  and  signs  of  idola- 
try. Nor  are  the  causes  on  account  of  which  this  commandment  was  form- 
erly given  altered,  so  that  the  glory  of  God  should  not  be  vindicated 
against  idolaters  and  enemies  of  the  church,  and  that  he  should  be  tempted 
by  our  giving  to  those  who  are  weak  and  ignorant  occasions  and  induce- 


THE   SECOND    COMMANDMENT.  533 

ments  to  superstition  and  idolatry  to  which  they  are  naturally  inclined. 
This  commandment,  therefore,  which  forbids  oui-  not  having  images,  is  moral 
and  of  perpetual  force. 

Obj.  8.  Solomon,  by  the  command  of  God,  placed  in  the  temple  im- 
ages of  cherubim,  lions,  oxen,  palm-trees,  &c.  Therefore  images  may  also 
be  tolerated  in  the  church.  Ans.  The  cases  are  not  similar.  1.  The  fig- 
ures of  the  various  things  and  living  creatures,  such  as  oxen,  lions,  palm- 
trees,  cherubims  and  such  like,  wliich  Solomon  caused  to  be  placed  in  the 
temple,  were  ordered  by  the  special  command  of  God.  The  case,  how- 
ever, is  different  with  images  which  are  set  up  in  the  church  at  the  present 
day.  2.  The  images  which  Solomon  had  placed  in  the  temple  were  of  such 
a  character  that  they  could  not  easily  lead  to  superstitious  practices ;  but 
images  of  God  and  the  saints  may  not  only  lead  to  superstition,  but  alas ! 
they  have  hitherto  been  the  cause  of  most  shameful  idolatry  in  the  Papal 
church.  3.  The  reason  on  account  of  which  God  commanded  Solomon  to 
have  the  images  here  alluded  to  in  the  temple,  was  that  they  might  be  types 
of  spiritual  things  ;  but  this  cause  is  now  done  away  with  in  Christ.  Hence 
images  which  are  now  set  up  in  the  churches  cannot  be  defended  by  this 
example  ;  and  it  becomes  us  to  obey  the  general  commandment  which  for- 
bids us  to  have,  and  to  set  up  in  such  places  images  which  are  offensive 
either  to  the  members,  or  the  enemies  of  the  church. 

Obj.  4.  But  pictures  and  images  are  not  worshipped  in  the  Reformed 
churches.  Therefore  they  may  be  tolerated.  Ans.  1.  God  does  not  only 
forbid  images  to  be  worshipped ;  but  also  forbids  them  from  being  made, 
and  to  have  them  when  made.  Tfiou  shalt  not  make  unto  thyself  any 
graven  image,  &c.  They  are  always  an  occasion  of  superstition  and  idol- 
atry to  the  ignorant,  as  the  experience  of  the  past  and  present  abundantly 
testifies.  3.  They  give  to  the  Jews,  Turks,  Pagans,  and  other  enemies 
of  the  church  occasion  of  offence  and  matter  for  blaspheming  the  gospel. 

Obj.  5.  Images  and  statues  are  ornaments  in  our  churches.  Therefore 
they  may  be  tolerated.  Ans.  1.  The  best  and  true  ornament  of  our 
churches  is  the  pure  and  unadulterated  doctrine  of  the  gospel,  the  lawful 
use  of  the  sacraments,  true  prayer  and  worship  in  accordance  with  the  word 
of  God.  2.  Churches  have  been  built,  that  lively  images  of  God  may  be 
seen  in  them,  and  not  that  they  should  be  made  the  abode  of  idols  and  dumb 
images.  3.  The  ornament  of  the  church  ought  not  to  be  contrary  to  the 
command  of  God.  4.  It  must  neither  be  ensnaring  to  the  members,  nor 
offensive  to  the  enemies  of  the  church. 

But  some  one  may  perhaps  reply ;  the  thing  itself  and  the  lawful  use 
of  it,  mustnot  be  taken  away  merely  because  it  may  be  abused.  Images 
are  ensnaring  and  offensive  merely  by  accident.  Therefore  they  are  not  to 
be  removed  from  the  churches.  Ans.  The  first  proposition  is  true,  provided 
the  thing  be  good  in  its  own  nature,  and  the  use  of  it  be  lawful,  and  the 
accident  inseparably  connected  with  it,  be  not  condemned  of  God.  If  this 
be  not  the  case,  the  thing  and  the  use  of  it,  are  both  unlawful,  and  there- 
fore to  be  avoided.  But  the  images  of  God  and  the  saints,  which  arc  placed 
in  our  churches  for  the  sake  of  religion,  are  neither  good,  nor  is  the  use 
of  them  lawful,  but  expressly  forbidden  by  the  command  of  God.  And  not 
only  so,  but  the  accident  which  is  superstition,  or  idolatry,  invariably  ac- 
companies the  use  of  these  images  (notwithstanding  the  vain  pretences  of 


534  THE   SECOXD   COMMAXDMEXT. 

those  who  are  more  fully  established,  and  of  their  knowledge,)  and  is  equally 
condemned  by  the  commandment  of  God. 

Obj.  6.  AH  that  is  necessary  is,  that  men  should  not,  by  the  preacliing 
of  the  gospel,  have  images  in  their  hearts.  Therefore  it  is  not  necessary 
that  they  should  be  removed  from  our  churches.  Ans.  We  deny  the  ante- 
tedent ;  because  God  not  only  forbids  us  to  have  idols  in  our  hearts ;  but 
also  before  our  eyes,  seeing  that  he  does  not  merely  desire  us  to  be  no 
idolaters,  but  to  avoid  even  the  appearance  of  idolatry,  according  as  it  is 
said;  ''  Abstain  from  all  appearance  of  evil."  (1  Thes.  5  :  22.)  Again, 
such  is  the  depravity  of  the  human  heart  and  its  propensty  to  idolatry,  that 
idols  well-pohshed  and  adorned,  being  left  before  the  eyes  of  men,  very 
soon  and  readily  become  seated  in  the  heart,  and  lead  to  false  notions  of 
religion,  whatever  may  be  said  by  some  to  the  contrary.  We  may,  there- 
fore invert  the  argument,  and  reason  thus :  Images  are  to  be  rooted  out  of 
the  hearts  of  men  by  the  preaching  of  the  gospel.  Therefore  they  are  also 
to  be  cast  out  of  our  churches  :  for  the  doctrine  revealed  to  us  from  hea- 
ven does  not  merely  command  us  not  to  worship  and  adore  them,  but 
likewise  not  to  make,  or  have  them.  So  much  concerning  the  command- 
ment itself. 

The  exhortation  which  is  added  to  the  second  commandment. 

The  exhortation  added  to  this  commandment,  for  I  the  Lord  thy  God  am 
a  jealous  Grod,  visiting  the  iniquity  of  the  fathers  upon  the  children  unto  the 
third  and  fourth  generations  of  them  that  hate  me,  and  shewing  mercy  unto 
thousands  of  them  that  love  me  and  keep  my  commandments,  contains  five 
attributes  of  God  which  ought  to  constrain  us  to  render  obedience  to  him. 

1.  He  calls  himself  our  God,  that  is,  our  creator  and  preserver — the 
giver  of  all  the  good  things  which  we  have  enjoyed.  In  this  way  he  would 
teach  us  what  base  ingratitude  it  is  not  to  render  obedience  to  him,  our  bene- 
factor, and  what  an  aggravated  thing  it  is  to  fall  from  him  into  idolatry. 

2.  He  calls  himself  a  mighty  God — one  that  is  able  to  punish  the 
wicked,  as  well  as  to  reward  the  obedient.  He  is,  therefore,  to  be  feared 
and  worshipped  above  all  others. 

3.  A  jealous  God,  that  is,  a  most  rigid  defender,  and  vindicator  of  his 
honor,  terribly  displeased  with  those  who  depart  from  him,  or  infringe  upon 
his  honor,  or  worship.  Inasmuch  now  as  jealousy,  or  indignation  on  account 
of  an  injury,  or  baseness,  proceeds  from  love  on  the  part  of  him,  who  is  in- 
jured, God  here  signifies  how  ardently  he  loves  those  that  are  his. 

4.  A  God  that  visits  the  iniquity  of  the  fathers  upon  the  children  unto 
the  third  and  fourth  generations  of  them  that  hate  him.  In  these  words 
God  reveals  the  greatness  of  his  wrath  and  punishment,  in  thai  he  threatens 
unto  the  children  and  the  grand  children,  and  the  great  grand-children's 
children  of  his  enemies,  to  punish  in  them  the  sms  of  their  fathers,  in  case 
they  also  imitate  and  approve  of  the  sins  of  their  fathers  by  committing 
them  over  again. 

Obj.  But  it  is  said,  Ez.  18,  that  the  son  shall  not  bear  the  iniquity  of 
the  father.  Ans.  It  is,  however,  also  said  in  the  14th  verse  of  the  same 
chapter,  by  way  of  reconcihation,  "  That  if  a  wicked  man  beget  a  son  that 
seeth  all  his  father's  sins  which  he  hath  done,  and  doeth  not  such  like  ;  he 
shall  surely  live."  Hence  God  threatens  that  he  will  punish  the  sins  of  the 
fathers  m  their  children,  meaning  those  who  persevere  in  the  sins  of  their 


THE   SECOND    COMMANDMENT.  535 

fathers,  'whom  it  is  just  and  proper  should  be  made  partakers  of  tlieir  pun- 
ishment. Should  any  one  reply ;  That  in  this  way,  posterity  do  not  suffer 
for  the  sins  of  their  fathers,  but  only  for  their  o^vn,  Ave  answer  nay  ;  for 
there  may  be  many  impelling,  moving  causes  of  the  same  effect,  and  the 
cause  of  one  punishment  may  be  many  sins,  and  these  of  different  indivi- 
duals besides  those  Avho  bear  the  punishment;  And  if  sc^me  one  should  ob- 
ject still  further  and  say  ;  That  the  sins  of  the  fathers  are  not  punished  in 
their  cliildrcn,  because  the  punishment  which  the  children  suffer,  does  not 
reach  to  the  sins  of  their  fathers,  we  reply,  the  cliildren  are  a  part  of  their 
fathers,  so  that  they  feel  in  themselves,  as  it  were  in  some  part  of  them- 
selves, what  their  children  suffer. 

5.  He  declares  that  he  is  a  God,  who  sheiueth  mercy  unto  thousands  of 
them  that  love  him  and  keep  his  commandments.  By  this  promise,  God 
would  magnify  his  mercy,  that  so  he  might  the  more  strongly  invite  us  to 
obedience  by  a  consideration  of  the  greatness  of  his  mercy  and  by  the  de- 
sire of  our  own  salvation,  and  that  of  our  children.  And  whereas  he 
threatened  pmiishmcnt  only  to  the  fourth  generation,  he  here  extends  his 
mercy  to  thousands,  that  so  he  might  declare  that  he  is  more  inclined  to  shew 
mercy  than  wrath,  and  in  this  way  constrain  us  to  love  him. 

Obj.  1.  But  the  children  of  many  pious  persons  perish.  Ans.  The 
promise  is  conditional:  for  God  declares  in  the  18th  chapter  of  Ez.,  that 
he  will  be  merciful  to  the  children  of  the  godly  if  they  persevere  in  the 
obedience  of  their  fathers,  and  that  he  will  punish  them  if  they  turn  away 
from  it.  If  any  one  should  ask,  Why  does  God  not  convert  all  the  chil- 
dren of  the  godly,  since  they  cannot  follow  the  holy  example  of  their 
fathers  without  his  mercy,  we  reply,  that  he  will  not  bind  or  restrict  his 
mercy  to  any  single  individuals  included  among  the  posterity  of  the  right- 
eous ;  but  will  reserve  his  election  free  to  himself,  that  as  he  converts  and 
saves  some  from  the  posterity  of  the  wicked,  so  he  will  leave  some  of  the 
posterity  of  the  righteous  in  their  natural  corruption  and  misery  which  all 
deserve  by  nature,  and  this  he  does,  that  he  may  show  that  his  own  mercy 
is  free,  as  well  in  choosing  the  posterity  of  the  godly  as  the  posterity  of 
the  wicked.  Again :  God  does  not  convert  all  the  posterity  of  the  godly, 
because  he  has  not  bound  himself  to  bestow  mercy  on  all,  or  the  same  benefits 
on  all  the  posterity  of  the  godly.  He,  therefore,  makes  good  this  promise 
when  he  bestows  temporal  blessings  upon  the  wicked  descendants  of  the 
godly.  Lastly :  God  does  not  convert  all  the  children  of  the  godly,  be- 
cause he  promises  this  happiness  to  those  who  diligently  keep  his  command- 
ments, or  to  those  who  are  truly  godly.  But  inasmuch  as  the  love  of  God 
and  the  obedience  which  is  in  the  most  holy,  are  imperfect  in  this  life,  the 
reward  which  is  promised  to  them  is  also  imperfect,  and  joined  with  the 
cross  and  chastisements,  among  which  the  wickedness  and  unhappiness  of 
their  posterity  is  not  the  least,  as  may  be  seen  in  Da\dd,  Solomon  and 
Josiah. 

Obj.  2.  Those  who  keep  the  commandments  of  God,  obtain  mercy. 
Therefore,  we  merit  something  from  God  by  our  obedience.  Ans.  The 
contrary  follows.  God  says,  /  will  shew  mercy  unto  them..  Therefore,  it 
is  not  according  to  merit ;  for  that  which  is  done  out  of  mercy  is  not  of 
merit ;  and  contrariwise.  The  argument  is,  therefore,  false,  in  assigning 
that  for  a  cause,  which  is  none. 

Obj.  3.     This  promise  and  threatening  belongs  to  the  whole  Decalogue  ; 


5SB  THE  THIRD   COMMAXDMENT. 

why  is  it,  therefore,  annexed  to  this  commandment  ?  Ans.  It  is  joinea 
to  the  second  commandment,  not  that  it  belongs  to  it  alone,  but  that  we 
may  know  that  the  first  and  second  commandments  are  the  foundation  of  all 
the  others ;  and  that  God  might  declare  that  he  is  especially  displeased 
with  those  who  corrupt  his  worship,  and  that  he  will  punish  this  kind  of 
sin  both  in  them  and  their  posterity  ,  and,  on  the  other  hand,  that  he  will 
also  bless  the  posterity  of  them,  who  keep  his  religion  pure  and  undefiled. 


THIRTY-SIXTH  LORD'S  DAY. 

Question  99.     What  is  required  in  the  third  command  ? 

Answer.  That  we,  not  only  by  cursing,  or  perjury,  but  also  by  rash  swearing,  must 
not  profane  or  abuse  the  name  of  God;  nor  by  silence  or  connivance  be  partakers  of 
these  horrible  sins  in  others;  and  briefly,  that  we  use  the  holy  name  of  God  no  oth- 
erwise than  with  fear  and  reverence;  so  that  he  may  be  rightly  confessed  and  wor- 
shipped by  us,  and  be  glorified  in  all  our  words  and  works. 

Question  100.  Is  then  the  profaning  of  God's  name  by  swearing  and 
cursing,  so  heinous  a  sin,  that  his  wrath  is  Idndled  against  those  who  do  not 
endeavour,  as  much  as  in  them  lies,  to  prevent  and  forbid  such  cursing  and 
swearing  ? 

Answer.  It  undoubtedly  is;  for  there  is  no  sin  greater,  or  more  provoking  to  God, 
than  the  profaning  his  name,  and  therefore  he  has  commanded  this  sin  to  be  punished 
with  death. 

EXPOSITION. 

God,  in  the  first  and  second  commandments,  framed  the  mind  and 
heart  for  his  worship ;  in  the  third  and  fourth  the  external  members  and 
actions. 

The  third  commandment  consists  of  two  parts:  a  prohibition  and  threat- 
ening. It  first  prohibits  a  rash  and  inconsiderate  use  of  the  name  of  God  ; 
yea,  every  abuse  of  the  name  of  God,  in  whatever  false,  vain  or  trifling 
thing,  which  tends  to  cast  a  reproach  upon  God,  or  which  does  not  at  least 
have  respect  to  his  glory.  The  name  of  G-od  signifies  in  the  Scriptures, 
1.  Tlie  attributes  of  Grod.  "  Wherefore  is  it  that  thou  dost  ask  after  my 
Name."  "  Thus  shalt  thou  say  unto  the  children  of  Israel,  The  Lord  God 
of  your  fathers,  the  God  of  Abraham,  the  God  of  Isaac,  and  the  God  of 
Jacob  hath  sent  me  unto  you ;  this  is  my  Name  for  ever,  and  this  is  my 
memorial  unto  all  generations."  "  The  Lord  is  a  man  of  war:  the  Lord 
is  his  Name."  (Gen.  32  :  29.  Ex.  3  :  15  ;  15  :  3.)  2.  It  signifies  God 
himself  "  Let  them  that  love  thy  Name  be  joyful  in  thee."  "  I  will 
take  the  cup  of  salvation,  and  call  upon  the  Name  of  the  Lord."  "  I  will 
sing  praise  to  the  Name  of  the  Lord  most  high."  ''  Thou  shalt  sacrifice 
the  passover  unto  the  Lord  thy  God,  of  the  flock  and  the  herd  in  the  place 
which  the  Lord  shall  choose  to  place  his  Name  there."  ^'  I  purpose  to 
build  an  house  mito  the  Name  of  the  Lord  my  God."  (Ps.  5  :  11 ;  116  ; 
13 ;  7  :  17.     Deut.  16  :  2.     1  Kings  5  :  5.)     3.  It  signifies  the  will  or 


THE   THIRD    COMMANDMENT.  537 

commandment  of  God,  and  that  cither  revealed  and  true,  or  feigned  by 
men.  "  And  it  shall  come  to  pass,  that  -svhosocver  ^vill  not  hearken  unto 
my  words,  which  he  shall  speak  in  my  Name,  I  will  require  it  of  liim." 
"  I  come  to  thee  in  the  Name  of  the  Lord  of  hosts."  (l)eut.  18 :  10.  1 
Sam.  17  :  45.)  4.  It  signifies  the  ivorsldp  of  God,  confidence,  prayer, 
praising  and  professing  God.  "  All  the  people  will  walk  every  one  in  the 
Name  of  his  God ;  and  we  will  walk  in  the  Name  of  the  Lord  our  God 
for  ever  and  ever."  "  Baptizing  them  in  the  Name  of  the  Father,  and  of 
the  Son  and  of  the  Holy  Ghost."  "  I  am  ready  not  to  be  bound  only,  but 
also  to  die  at  Jerusalem  for  the  Name  of  the  Lord  Jesus."  (Micah  4  :  5. 
Acts  21 :  13.) 

Take  the  name  of  the  Lord.  God  does  not  forbid  us  to  take  or  to  use 
his  name  ;  but  he  forbids  us  to  do  it  rashly,  which  is  to  use  it  lightly,  falsely, 
and  reproachfully.  To  use  the  name  of  the  Lord  lightly,  is  to  make  use 
of  it  as  in  ordinary  talk  and  conversation,  contrary  to  what  Christ  says, 
"Let  your  communication  be  yea,  yea;  nay,  nay."  (Matt.  5:  37.) 
Falsely,  as  in  unlawful  oaths  and  perjury ;  reproachfully,  as  in  cursing, 
blasphemy  and  sorcery,  in  which  the  w^orks  of  the  devil  arc  cloaked  under 
the  name  of  God.  The  sense  then,  is.  Thou  shalt  not  use  the  name  of  the 
Lord  thy  God  rashly ;  that  is,  thou  shalt  not  only  not  forswear,  but  thou 
shalt  not  make  any  mention  of  the  name  of  God  that  would  not  be  honor- 
able to  him. 

This  negative  precept  has  an  affirmative  included  in  it ;  for  in  prohibit- 
ing the  wrong  use  of  the  name  of  God,  it  at  the  same  time  enjoins  upon 
us  that  use  which  is  lawful  and  honorable,  which  consists  in  usmg  the  name 
of  God  reverently,  solemnly,  religiously  and  honorably,  and  in  making  no 
mention  of  God  or  of  his  works  and  revelations  in  our  conversation,  but 
such  as  comports  with  his  divine  majesty.  Hence,  the  end  of  this  third 
commandment  is,  that  we  all  render  unto  God,  both  publicly  and  privately, 
that  immediate  external  worship  which  consists  in  confessing  and  praising 
his  name. 

God  adds  a  threatening  to  this  commandment,  to  declare  thereby,  that 
this  part  of  obedience  is  also  one  of  those  things,  the  violation  of  which  is 
pecuHarly  displeasing  to  him,  and  which  he  will  severely  punish.  For  since 
praising  and  glorifying  God  is  the  chief  and  ultimate  end  for  which  man 
w^as  created,  God  justly  demands  in  the  most  rigid  manner  from  us  that, 
on  account  of  which  he  commands  all  other  tilings ;  and  since  man's  chief 
good  and  enjoyment  consists  in  glorifying  God,  it  follows  that  the  greatest 
evil  consists  in  reproaching  God  and  taking  his  name  in  vain,  and  so  merits 
the  heaviest  punishment,  according  as  it  is  said,  "  Because,  that  when  they 
knew  not  God,  they  glorified  him  not  as  God,  neither  were  thankful ;  but 
became  vain  in  their  imaginations,  and  their  foohsh  heart  was  darkened," 
&c.  "  Whosoever  curseth  his  God,  shall  bear  his  sin ;  and  he  that  blas- 
phemeth  the  name  of  the  Lord,  he  shall  surely  be  put  to  death."  (Ilom. 
1:21.     Lev.  24:  15,  16.) 

The  virtues  of  this  commandment  consists  in  the  lawful  and  honorable 
use  of  the  name  of  God ;  of  which  these  are  parts : 

I.  The  propagation  of  the  true  doctrine  respecting  the  essence, 
will  and  works  of  God,  not,  indeed,  that  which  belongs  to  the  office  of  teach- 
ing publicly  in  the  church,  of  which  mention  is  made  ,in  the  fourth  com- 
mandment ;  but  that  by  which  every  one  in  his  own  peculiar  sphere  is  bound 


538  THE   THIRD    COMMANDMENT. 

to  instruct  others  privately,  and  vdiich  contributes  to  the  true  knowledge 
and  ^Yorship  of  God,  as  it  is  said :  "  Teach  them  thy  sons,  and  thy  son's 
sons."  "  ^Micrefore  comfort  yourselves  together,  and  edify  one  another.'* 
"  And  when  thou  art  converted  strengthen  thy  brethren."  "  Let  the  word 
of  Christ  dwell  in  you  richly  in  all  wisdom ;  teaching  and  admonishing  one 
another,  in  psalms,  and  hymns,  and  spiritual  songs."  (Deut.  4:9;  11 : 
19.     1  Thes.  5  :  11.     Luke  22 :  32.     Col.  3  :  16.) 

That  which  is  opposed  to  the  propagation  of  the  doctrine  concerning 
the  true  God  includes,  1.  An  omission  or  a  neglect  to  instruct  others,  espe- 
cially our  children,  and  to  spread  a  knowledge  of  the  true  doctrine  accord- 
ing to  our  abihty,  and  as  opportunity  presents  itself.  "  I  was  afraid,  and 
went  and  hid  thy  talent  in  the  earth,"  &c.     (Matt.  25  :  25.) 

2.  Abstaining  or  refraining  from  conversation  respecting  God  and  divine 
thmgs.  "  Salvation  is  far  from  the  wicked,  for  they  seek  not  thy  statutes." 
(Ps.  119 :  155.) 

3.  Corrupting  religion  and  the  doctrine  revealed  from  heaven,  which  con- 
sists in  asserting  and  propagating  what  is  false  concerning  God,  his  will  and 
works.     "  The  prophets  prophesy  Hes  in  my  name."     (Jer.  11 :  14.) 

II.  Praising  and  glorifying  God,  which  consists  in  an  acknowledge- 
ment of  the  divine  attributes  and  works,  joined  with  approbation  and  ad- 
miration thereof  in  the  presence  of  God  and  creatures,  with  the  design  that 
we  may  declare  our  love  and  reverence  to  God,  in  order  that  he  may  be 
exalted  above  all  things,  and  that  our  subjection  to  him  may  be  made 
manifest.  "  I  will  declare  thy  name  unto  my  brethren  ;  in  the  midst  of 
the  congregation  will  I  praise  thee."  "  0  Lord  our  Lord,  how  excellent  is 
thy  name  in  all  the  earth."  "  Let  the  heavens  and  the  earth  praise  him," 
&c.     (Ps.  22  :  22  ;  8:1;  69 :  34.) 

Those  things  which  are  opposed  to  this  virtue  are,  1.  Contempt  of  God, 
a  neglect  of  his  praise,  worship  and  divine  works.  "  They  glorified  him 
not  as  God."     (Rom.  1 :  21.) 

2.  Blasphemy^  which  is  to  speak  such  things  of  God  as  are  opposed  to 
his  nature  and  will,  either  through  ignorance,  or  through  hatred  to  the  truth 
and  to  God  himself.  "  Whosoever  shall  curseth  his  God  shall  bear  his  sin." 
(Lev.  24:15.) 

3.  All  cursing^  by  which  men  speak  and  ask  wicked  things  of  God, 
against  their  neighbor,  as  if  God  were  their  executioner  to  carry  into  effect 
their  desire  of  vengeance  upon  those  with  whom  they  are  at  variance. 
To  curse  is  to  ask  and  desire  e\41  to  any  one  from  God.  All  cursing,  now, 
which  proceeds  from  hatred,  and  from  a  desire  of  private  revenge  leading 
to  the  destruction  of  our  neighbor,  is  unbecoming  and  wicked ;  because  it 
desires  that  God  should  be  made  the  executioner  of  our  corrupt  wishes  and 
passions.  Certain  imprecations  of  the  saints  against  their  enemies  are, 
indeed,  found  in  the  Psalms  and  elsewhere ;  but  these  are  not  to  be  posi- 
tively condemned,  because  they  are  ui  a  great  measure  prophetical  denun- 
ciations of  punishment  against  the  enemies  of  God.  From  these  examples 
we  may  infer  that  execrations  are  at  particular  times  lawful,  but  with  these 
conditions,  1.  If  we  desire  evil  things  to  come  upon  those  upon  whom  God 
denounces  them,  viz.,  his  enemies.  2.  If  it  is  done  on  account  of  God, 
without  any  private  hatred,  or  desire  of  revenge.  3.  If  we  ask  it  upon 
the  condition  that  these  tilings  come  upon  them  only  in  case  they  remain 
incorrigible.     4.  If  we  so  desire  these  things,  as  not  to  rejoice  in  their 


» 


TUE    TIIIKD    COMMANDMENT.  689 

destruction,  but  merely  to  desire  that  the  divine  glory  be  vindicated,  and 
the  church  delivered. 

III.  Tjie  confession  of  the  truth  known  concerning  God,  which 
consists  in  declaring  what  we  knoAv  with  certainty  from  the  holy  Scriptures 
of  God  and  his  will,  because  we  declare  and  make  known  from  a  conside- 
ration of  duty,  our  knowledge  of  God,  that  so  we  may  glorify  him  and 
advance  the  salvation  of  our  fellow  men.  "  With  the  heart  man  belie veth 
unto  righteousness,  and  with  the  mouth  confession  is  made  unto  salvation." 
"  Be  ready  always  to  give  an  answer  to  every  man  that  asketh  you  a  reason 
of  the  hope  that  is  in  you,  with  meekness  and  fear."  (Rom.  10 :  10,  11. 
1  Pet.  3 :  15. 

To  this  confession  of  the  truth  there  is  opposed,  1.  A  denial  of  the  truths 
or  an  unwillingness  on  the  part  of  any  one  to  declare  what  he  knows  con- 
cerning religion  for  fear  of  hatred,  or  the  cross,  or  reproach.  This  denial 
is  of  two  kinds.  The  first  is  an  entire  apostacij  from  true  religion,  -which 
is  to  cast  away  the  profession  of  the  truth  to  whatever  extent  it  may  have 
been  known  and  received,  which  is  done  with  the  determined  counsel  and 
desire  of  the  heart  to  oppose  God,  and  which  is  also  accompanied  with  no 
grief  or  sorrow  for  having  rejected  the  truth,  and  without  any  purpose  to 
obey  God  by  individually  applying  the  promise  of  grace  or  shewing  signs 
of  repentance.  Such  a  denial  of  the  truth  is  that  of  which  hypocrites  and 
the  reprobate  are  guilty,  concerning  vrhich  it  is  said,  "  They  went  out  from 
us,  but  they  were  not  of  us ;  for  if  they  had  been  of  us,  they  would  no 
doubt  have  continued  with  us."  "  Which  for  a  while  beheve,  and  in  time 
of  temptation  faU  away."  (1  John  2 :  19.  Luke  8 :  13.)  If  this  denial 
be  made  after  the  truth  has  once  been  certainty  known,  it  becomes  the  sin 
against  the  Holy  Ghost,  of  which  none  repent,  so  that  no  forgiveness  is 
obtained  neither  in  this,  nor  in  the  hfe  to  come.  The  other  denial  of  the 
truth  is  particular.  It  is  that  which  is  committed  by  those  who  are  of 
weak  faith,  and  results  either  from  error,  without  being  wilful  and  inten- 
tional, or  from  fear  of  the  cross,  whilst  there  is  still  remaining  in  the  heart 
an  inclination  to  cleave  to  God,  and  a  sorrow  on  account  of  this  wickedness 
and  denial,  with  a  certain  purpose  to  struggle  out  of  it,  and  to  assent  to 
and  obey  God  by  applying  individually  the  promise  of  grace,  and  shcAving 
signs  of  true  penitence.  The  regenerate  and  elect  may  be  guilty  of  this 
denial  of  the  truth ;  but  they  struggle  out  of  it,  and  return  again  to  the 
confession  of  the  truth  in  this  life.  So  Peter  denied  Christ  through  weak- 
ness ;  but  repented  of  liis  sin  before  God. 

2.  Dissemhling  or  keeping  hack  the  truths  where  the  glory  of  God  and  the 
salvation  of  our  neighbor  require  a  confession  of  it,  which  is  necessary 
when  false  views  of  God,  of  his  word  and  of  the  church  seem  to  be  con- 
firmed in  the  minds  of  men  by  our  silence ;  or  when  those  things  remain 
imknown,  which  God  will  have  known  for  the  purpose  of  vindicating  his 
glory  against  the  calumnies  of  the  wicked,  for  convincing  the  obstinate  and 
instructing  those  who  are  disposed  to  learn ;  or  when  our  silence  lays  us 
open  to  the  suspicion  of  approving  what  is  said  and  done  by  the  wicked. 
It  was  in  this  way,  that  the  parents  of  the  man  born  blind,  of  whom  we 
have  an  account  in  the  ninth  chapter  of  the  gospel  of  John,  dissembled, 
and  also  those  chief  riders  who  would  not  confess  Christ  for  fear  of  the 
Jews,  lest  they  should  be  put  out  of  the  synagogue.    (John  12  :  42.) 

3.  An  abuse  of  Chistian  liherty^  or  giving  offence  in  things  which  are 


540  THE   THIRD   COMMANDMENT. 

indifferent,  which  is  done  when  by  the  use  of  such  things  we  confirm  the 
adversaries  of  God  in  error,  or  aUenate  them  from  true  religion,  or  bj  our 
example  provoke  them  to  an  imitation  accompanied  with  an  evil  conscience, 
of  which  Paul  treats  largely  in  the  fourteenth  chapter  of  his  Epistle  to  the 
Romans,  and  also  in  the  eighth  and  tenth  chapters  of  his  first  Epistle  to  the 
Corinthians. 

4.  All  scandals  and  offences  in  morals^  as,  for  instance,  when  those 
who  profess  the  true  rehgion,  lead  shameful  and  offensive  fives,  denying  in 
works  what  they  profess  in  words,  and  so  laying  the  church  open  to  re- 
proach, and  the  name  of  God  to  the  foul  blasphemies  of  unbefievers. 
"  They  profess  that  they  know  God ;  but  in  works  they  deny  him,"  as  if 
he  would  say,  they  pretend  a  knowledge  of  God  without  faith.  "  For  the 
name  of  God  is  blasphemed  among  the  Gentiles  through  you."  (Tit.  1 :  16. 
Rom.  2  :  24.     See  also  Ps.  50  :  16.     Is.  52 :  5.     2  Tim.  3  :  5.) 

5.  An  untimely  or  unseasonable  confession  of  the  truth,  by  which  men 
stir  up  and  excite  the  enemies  of  religion  either  to  contemn  or  revile  the 
truth,  or  to  bitterness  and  cruelty  against  the  godly,  without  advancing 
the  glory  of  God  and  the  salvation  of  any  one,  and  without  any  necessity 
demanding  a  confession  of  the  truth  at  the  time  and  under  the  circumstan- 
ces under  which  it  was  made.  Such  an  untimely  confession  Christ  prohibits 
when  he  says,  "  Give  not  that  which  is  holy  unto  the  dogs,  neither  cast  ye 
your  pearls  before  swine."  (Matt.  7 :  6.)  Paul  also  says :  "  A  man 
that  is  an  heretic,  after  the  first  and  second  admonition  reject ;  knowing 
that  he  that  is  such  is  subverted,  and  sinneth,  being  condemned  of  himself." 
(Tit.  3 :  10,  11.)  Nor  is  the  declaration  of  the  apostle  Peter  chap.  3,  v. 
15,  in  which  he  commands  us  "  to  be  ready  always  to  give  an  answer  to 
every  man  that  asketh  a  reason  of  the  hope  that  is  in  us,  with  meekness 
and  fear,"  at  variance  with  what  we  have  just  said,  as  though  no  confession 
were  untimely ;  for  the  Apostle  commands  us  always  to  be  ready  and  well 
prepared  to  give  an  answer  concerning  the  sum  and  foundation  of  the  doc- 
trine of  the  church,  and  to  repel  the  calumnies  and  sophisms  by  which  this 
doctrine  is  perverted  and  evil  spoken  of  by  the  enemies  of  religion.  But 
he  does  not  command  us  to  profess  and  declare  all  things  at  all  times  and 
before  every  one  ;  but  merely  before  those  who  ask  a  reason  or  a  defence 
of  the  hope  that  is  within  us,  for  the  purpose  of  learning,  knowing,  or 
judging  in  reference  to  it.  Hence,  if  any  one  should  make  a  mock  of 
religion,  or  deride  the  doctrine  of  the  gospel  after  it  has  once  been  suffi- 
ciently declared  and  explained  to  him,  and  should  ask  a  reason  of  our  hope, 
we  should  not  return  an  answer  to  him,  but  leave  him  to  himself.  So  Christ 
himself  after  he  had  sufficiently  confessed  and  confirmed  his  doctrine,  made 
no  reply  to  the  High  Priest  and  Pilate  with  reference  to  the  false  witnes- 
ses, and  gave  as  a  reason  of  his  silence,  "  If  I  tell  you,  ye  will  not  believe." 
(Luke  22 :  67.) 

IV.  Gratitude,  which  consists  in  acknowledging  and  confessing  what, 
and  how  great  benefits  we  have  received  from  God,  and  to  what  obe- 
dience we  are  bound  in  vievr  of  these  blessings,  and  that  we  will,  therefore, 
cheerfully  and  heartily  yield  it  unto  God  to  the  extent  of  our  power,  accord- 
ing as  it  is  said:  "  Whatsoever  ye  do  in  word,  or  deed,  do  all  in  the  name 
of  the  Lord  Jesus,  giving  thanks  to  God  and  the  Father  by  him."  "  In 
every  thing  give  thanks  ;  for  this  is  the  will  of  God  in  Christ  Jesus  con- 
cerning you."     "Ogive  thanks  unto  the  Lord,  for  he  is  good;  for  his 


I 


THE  THIRD   COMMANDMENT.  541 

mercy  cmlureth  for  ever."  (Col.  3  :  17.  1.  Thos.  5  :  18.  Ps.  107  :  1.) 
There  is  opposed  to  this  virtue,  1.  In  gratitude,,  which  is  when  any  one 
either  seldom  or  never  tliinks  and  talks  of  the  benefits  of  God,  or  if  he  does 
think  and  speak  of  them,  he  does  it  with  coldness  and  dissimulation,  so  that 
there  is  no  love  to  God,  or  desire  of  gratitude  kindled  in  his  heart.  "  When 
they  knew  God,  they  glorified  him  not  as  God,  neither  were  thankful." 
(Rom.  1 :  21.) 

2.  Tlie  want  of  a  proper  appreciation  of  the  benefits  of  God,,  or  not 
placing  such  a  value  upon  them  as  we  ought.  This  occurs  whenever  any 
one  regards  himself,  or  others,  as  being  the  authors  of  his  mercies.  "What 
hath  thou  that  thou  didst  not  receive  ?  now  if  thou  didst  receive  it,  why 
dost  thou  glory  as  if  thou  hadst  not  received  it."     (1  Cor.  4  :  7.) 

3.  A  neglect  of  the  gifts  of  God,,  which  occurs  whenever  they  are  not 
so  employed  as  to  promote  the  divine  glory.  The  same  may  also  be  said 
of  the  abuse  of  these  gifts.  "  Thou  wicked  and  slothful  servant,  thou 
knewest  that  I  reap  where  I  sowed  not,  and  gather  where  I  have  not 
strawed ;  thou  oughtest,  therefore,  to  have  put  my  money  to  the  ex- 
changers," &c.     (Matt.  25  :  26,  27.) 

V.  Zeal  for  the  glory  of  God,  which  is  an  ardent  love  of  God,  and 
sorrow  on  account  of  any  reproach  or  contempt  cast  upon  God,  with  an 
attempt  to  throw  it  from  liim,  and  to  vindicate  the  honor  of  his  name. 
"  Phineas  hath  turned  my  wrath  away  from  the  children  of  Israel,  while  he 
was  zealous  for  my  sake  among  them."  "  I  have  been  very  zealous  for 
the  Lord  God  of  hosts ;  for  the  children  of  Israel  have  forsaken  thy  cove- 
nant," &c.     (Num.  25  :  11.     1  Kings  19  :  10.) 

Timidity,,  or  a  ivant  of  firmness,  is  opposed  to  this  zeal  for  God  on  the 
side  of  want,  and  consists  in  not  being  afiected  with  grief  on  account  of 
reproach  cast  upon  God,  and  so  not  caring  for  the  divine  glory,  and  in  not 
having  or  showing  any  desire  in  word  and  deed  to  prevent  this  reproach. 
Those  are  guilty  of  this  sin,  who,  when  they  might  prohibit  cursing,  and 
foul  blasphemies,  by  which  the  name  of  God  is  dishonored,  do,  never- 
theless, not  prevent  them,  not  being  led  to  it  by  any  zeal  for  the  glory  of 
God. 

An  ening,  false  zeal,  is  opposed  to  this  virtue  as  it  respects  the  oppo- 
site extreme,  viz.,  that  of  excess.  This  Paul  calls  a  zeal  for  God,  but 
not  according  to  knowledge.  (Rom.  10 :  3.)  It  consists  in  being  dis- 
pleased with  such  words  and  actions  as  are  erroneously  conceived  to  im- 
pair the  glory  of  God.  This  now  may  take  place  whenever  we  suppose 
that  to  be  the  glory  of  God,  and  attempt  to  defend  it,  which  is  not  the 
glory  of  God,  and  ought  not  to  be  defended ;  or,  when  we  regard  that  as 
detracting  from  the  glory  of  God  and  endeavor  to  repel  it,  which  is  not  in- 
consistent with  the  divine  glory,  and  ought  not  to  be  repelled ;  or  still  fur- 
ther when  it  is  attempted  to  prevent  an  offence,  or  injury  to  the  divine 
glory  in  a  way  different  from  that  in  which  it  ought  to  be  done. 

VI.  Calling  upon  the  name  of  the  Lord,  which  consists  in  asking 
of  the  true  God  those  good  things  which  he  has  commanded  us  to  ask  at 
his  hands.  It  proceeds  from  a  sense  of  want  on  our  part,  and  from  a  de- 
sire to  share  m  the  divine  bounty ;  and  commences  with  true  conversion  to 
God  and  faith  in  the  divine  promises,  for  the  mediator's  sake.  "  0  give 
thanks  unto  the  Lord ;  call  upon  his  name."  "  Ask  and  it  shall  be  given 
you."     "  And  this  is  the  confidence  that  we  have  in  him,  that,  if  we  ask 


542  THE   INVOCATION  OF  THE   SAINTS. 

any  thing  according  to  his  will,  he  heareth  us."     (Ps.  105  :  1.     Matt.  7  : 
7.     lJohn5:14.) 

There  is  opposed  to  invocation,  1.  A  neglect  of  calling  ujyon  the 
name  of  the  Lord,  which  the  Scriptures  represent  and  condemn  as  the 
fountain  of  all  ungodliness.  "  And  call  not  upon  the  name  of  the  Lord." 
(Ps.  14 :  4.) 

2.  All  unlauful  calling  upon  God,  which  is  the  case  whenever  any 
condition  necessary  to  acceptable  prayer  is  wanting ;  under  which  may  be 
comprehended  idolatrous  invocation,  which  is  either  directed  to  some  ima- 
ginary deity,  or  to  creatures ;  or  else  it  restricts  the  divine  presence,  and 
an  answer  to  our  prayers  to  a  certain  place  or  thing  without  any  command 
and  promise  from  God.  Such  are  the  prayers  of  the  Heathen,  Turks, 
Jews  and  all  others,  who  imagine  unto  themselves  another  god,  beside  the 
true  God  revealed  unto  us  in  his  word  and  works.  "  Ye  worship,  ye  know 
not  w^hat."  (John  4 :  22.)  The  same  thing  may  also  be  said  of  those 
among  the  Papists,  who  pray  to  the  angels  and  to  the  saints  who  have  de- 
parted this  life ;  because  in  so  doing  they  attribute  to  them  the  honor  due 
to  God  alone. 

3.  The  asking  of  such  things  as  are  contrary  to  the  will  and  law  of 
God.  "  Ye  ask  and  receive  not,  because  ye  ask  amiss,  that  ye  may  con- 
sume it  upon  your  lusts."     (James  4:  3.) 

4.  A  mere  lip  service,  or  such  prayers  as  consist  merely  in  words,  or 
in  the  motion  of  the  body,  without  enlisting  the  feelings  of  the  heart,  and 
in  which  there  is  no  real  desire  to  obtain  the  blessing  of  God — prayers 
which  are  without  true  repentance,  without  any  assurance  of  being  heard, 
without  a  subjection  of  the  will  to  the  will  of  God,  without  any  reference  to 
or  thought  of  the  divine  promise,  without  any  confidence  in  Christ,  the  only 
mediator,  and  without  any  true  sense  or  acknowledgment  of  unworthiness 
in  the  sight  of  God.  "  When  ye  pray,  use  not  vain  repetitions  as  the 
heathen  do,  for  they  think  that  they  shall  be  heard  for  their  much  speak- 
ing." "When  ye  spread  forth  your  hands,  I  will  hide  mine  eyes  from 
you ;  yea,  when  ye  make  your  prayers  I  will  not  hear."  "  Let  not  that 
man  think  that  he  shall  receive  any  thing  of  the  Lord."  (Matt.  6 :  7. 
Ps.  1 :  15.    James  1 :  7.) 

The  objections  which  the  Papists  bring  against  us  in  favor  of  the  Invoca- 
tion of  the  Saints, 

Obj.  1.  The  saints,  on  account  of  their  virtues,  are  to  be  honored  with 
the  worship  either  of  adoration  (Xa-psr/.)  or  of  veneration  ((5cuXs»a).  But 
it  is  not  in  the  former  sense  that  they  are  to  be  worshipped ;  because  this 
form  of  worship  is  due  to  God  alone,  inasmuch  as  it  attributes  to  him  uni- 
versal power,  providence  and  dominion,  which  can  be  ascribed  to  God 
alone.  Therefore  veneration  is  due  to  the  saints,  or  such  worship  as  that 
which  we  ascribe  to  them  for  their  holiness.  Ans.  AVe  deny  the  consequence ; 
because  the  major  proposition  is  incomplete ;  for  besides  the  worship  of 
adoration  and  veneration,  which  is  the  distinction  here  made,  there  is 
another  kind  of  veneration,  such  as  is  proper  to  the  saints,  which  is  the 
acknowledgment  and  celebration  of  the  faith,  holiness  and  gifts  for  which 
they  were  distinguished,  obedience  to  the  doctrine  which  they  taught,  and 
an  imitation  of  their  hves  and  piety,  concerning  which  Augustin  says: 


THE  INVOCATION   OF  THE  SAINTS.  543 

"  They  are  to  he  honored  hj  imitation^  hut  not  ly  adoration.'^''  This  vener- 
ation is  due  to  the  saints,  and  we  have  no  desire  to  take  it  from  them, 
■whether  living  or  dead ;  but,  on  the  other  hand,  willingly  attribute  it  to 
them  according  to  the  command  of  the  Apostle  :  "  Remcm])er  them  which 
have  the  rule  over  you,  who  have  spoken  unto  you  the  word  of  God  ;  whose 
faith  follow,  considering  the  end  of  their  conversation."  (Ilcb.  1-]:  7.) 
"VVe  also  deny  the  minor  proposition ;  because  the  distinction  which  they 
make  between  the  worship  of  adoration  and  veneration  is  of  no  force,  inas- 
much as  these  are  not  different  forms  of  worship,  but  one  and  the  same ; 
neither  do  they  belong  to  the  saints,  or  to  any  creature,  but  to  God  alone, 
because  he  knows  and  hears  in  all  places  and  at  all  times  the  thoughts,  the 
groans  and  desires  of  those  who  call  upon  him,  and  relieves  their  necessi- 
ties. No  one  but  God  can  hear  those  who  call  upon  him.  Therefore  this 
honor  must  be  ascribed  to  liim  alone,  because  he  hears  them  that  pray. 
This  honor  belongs  also  to  Christ,  because  it  is  on  account  of  his  merits 
and  intercession  that  God  grants  unto  us  the  forgiveness  of  sins,  eternal 
life  and  all  other  good  things.  Hence  this  honor  cannot  be  transferred  to 
the  saints  without  manifest  sacrilege  and  idolatry,  whether  it  be  under  the 
name  of  adoration,  or  veneration,  or  whatever  name  it  may  be.  This  dis- 
tinction, too,  which  they  make,  is  of  no  account,  since  the  words  are  used 
indifferently  in  the  original  to  signify  the  same  thing,  both  in  the  Scriptures 
and  in  profane  writers.  Concermng  God  it  is  said  (Matt.  4 :  10),  "  Thou 
shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou  served  Here  the 
Greek  word  Xar^sutfeig  is  used.  And  in  Matt.  6:  25,  it  is  said,  "He  cannot 
serve  God  and  Mammon  ; "  in  which  place  the  word  (JouXsusjv  is  used.  Which 
word  is  also  used  in  the  following  places,  where  it  is  said,  "  Ye  turned 
to  God  from  idols,  to  serve  the  living  and  true  God."  "  They  that  are 
such  serve  not  our  Lord  Jesus  Christ."  (1  Thes.  1 :  9.  Rom.  16  :  18.) 
Paul  also  every  where  calls  himself  the  servant  of  God  (oouXov  ^eou). 
In  the  Greek  text,  servile  or  slavish  tvorJc  is  every  where  termed 
Xar^JuTov.  Suidas  writes  that  Xar^s-ouv  means  the  same  thing  as  to  serve 
for  wages.  Valla  shows  that  this  same  word  signifies  to  serve  man  as  well 
as  to  serve  God,  adducing  a  passage  from  Xenophon,  where  a  man  says 
that  he  is  ready  to  risk  his  life,  sooner  than  his  wife  should  be  made  to 
serve.  And  the  wife,  on  the  other  hand,  says  that  she  would  rather  lose 
her  Hfe,  than  that  her  husband  should  serve,  where  the  word  (JcuXrur]  is  used. 
Hence  these  words  upon  which  the  Papists  base  the  above  distinction  do 
not  differ,  but  express  one  and  the  same  tiling. 

Obj.  2.  "We  ought  to  honor  those  whom  God  honors.  God  honors  the 
saints:  "Ye  shall  sit  upon  twelve  thrones,  judging  the  twelve  tribes  of 
Israel."  (Matt.  19  :  28.)  Therefore  they  are  to  be  honored  by  us.  Ans. 
We  admit  the  argument,  in  as  far  as  it  has  respect  to  the  honor  which  God 
attributes  to  the  saints.  In  this,  however,  invocation  is  never  included. 
God  himself  says,  "I  am  the  Lord :  that  is  my  name,  and  my  glory  will 
I  not  give  to  another,  neither  my  praise  to  graven  images."  (Is.  42 :  8.) 

Obj.  3.  The  hearing  of  our  secret  sighs  and  groans,  which  belongs  to 
God  by  nature,  is  tln-ough  grace  communicated  to  the  saints.  Therefore 
they  are  to  be  invoked.  Ans.  We  deny  the  antecedent :  for  God  does  not 
communicate  those  properties  by  which  he  desires  to  be  distinguished  from 
creatures ;  such  as  immensity,  omnipotence,  infinite  wisdom,  seeing  and 
knowing  the  heart,  hearing  prayer,  &c.  —  these  are  properties  which  God 


644  THE   IX VOCATION   OF  THE   SAINTS. 

communicates  to  no  creature,  neither  bj  nature  nor  by  grace."  "  For  thou 
only  knoAvest  the  hearts  of  the  children  of  men."    (2  Chron.  6  :  30.) 

Obj.  4.  God  has  communicated  to  the  saints  the  power  of  working 
miracles,  which  is,  nevertheless,  a  property  belonging  to  himself  alone. 
Therefore,  he  communicates  to  the  samts  at  least  some  of  the  properties  by 
•which  he  is  distinguished  from  creatures,  so  that  they  may  have  a  knowledge 
of  the  thoughts  and  desires  of  those  Avho  pray  unto  them.  Ans.  1.  The 
consequence  which  is  here  drawn  is  of  no  force  ;  for  it  does  not  follow,  even 
though  it  were  true  (which  we  do  not  admit)  that  God  had  communicated 
some  of  his  properties  to  the  saints,  and  that  the  hearing  of  prayer  is  in- 
cluded amongst  them,  if  the  Scriptures  do  not  teach  the  fact.  2.  Nor  is 
the  reason  which  is  assigned  of  any  force,  that  the  saints  have  a  knowledge 
of  the  desires  of  those  who  invoke  them,  because  they  have  been  endowed 
with  the  gift  of  working  miracles.  For  the  power  of  working  miracles  is 
not  transfused  into  the  saints ;  nor  do  they  perform  these  miracles  by  their 
own  power,  but  merely  as  ministers.  Hence,  the  saints  are  said  to  do  these 
things  in  a  figurative  sense,  when  God  employs  them  as  ministers,  and  joins 
the  working  of  a  miracle,  as  the  sign  of  his  presence,  power  and  will. 

Obj.  5.  Some  prophets  seemed  to  know  the  thoughts  and  counsels  of 
other  men  :  so  Ahijah  knew  the  thoughts  of  the  wife  of  Jeroboam  ;  Ehsha 
knew  the  thoughts  of  the  king  of  Syria ;  Peter  knew  the  thoughts  of  Ana- 
nias and  Sapphira,  &c.  (1  Kings  14  :  6.  2  Kmgs  6  :  12.  Acts  5  :  3.) 
Therefore,  God  has  communicated  to  the  saints  a  knowledge  of  the  hearts  of 
men.  Ans.  1.  Examples  that  are  few  in  number  and  of  an  extraordinary  char- 
acter do  not  constitute  a  general  rule.  2.  These  persons  knew  these  things 
by  the  gift  of  prophecy  with  which  they  were  endowed ;  and  yet  they  did 
not  know  them  always,  but  only  at  that  time,  when  the  good  of  the  church 
required  it :  nor  was  it  by  any  power  lodged  within  them,  by  which  they  were 
enabled  to  know  the  heart,  but  by  a  divine  revelation ;  nor  did  they  know 
all  things,  but  only  such  as  God  was  pleased  to  reveal  to  them.  Hence,  it 
does  not  appear  that  the  saints,  after  death,  are  also  endowed  with  the  gift 
of  prophecy,  since  there  is  no  need  of  it  in  eternal  life. 

Obj.  6.  The  angels  in  heaven  rejoice  over  the  repentance  of  sinners. 
(Luke  15  :  10.)  Therefore,  they  know  when  men  exercise  true  penitence, 
and  must  also  have  a  knowledge  of  the  desires  of  those  who  call  upon  them 
in  prayer.  Ans..  A  cause  that  is  inferred  from  an  effect  which  may  result 
from  other  causes,  is  not  of  much  force  or  consequence.  For  it  is  not  ne- 
cessary that  the  angels  should  know  the  repentance  of  the  sinner  by  look- 
ing into  the  heart,  inasmuch  as  they  may  know  it  either  from  the  effects 
and  signs  which  accompany  it,  or  from  a  divine  revelation. 

Obj.  7.  The  soul  of  the  rich  man  when  in  hell  saw  Abraham  in  heaven, 
and  addressed  prayer  to  him,  whom  Abraham  also  heard.  The  rich  man 
likewise  knew  the  state  and  condition  of  his  five  brethren  who  were  still  on 
earth.  Therefore,  the  saints  in  heaven  see  and  know  the  desires  and  con- 
dition of  those  who  are  upon  the  earth,  and  are  to  be  invoked.  Ans.  No 
doctrine  can  be  established  from  allegories  and  parables.  That  that,  now, 
is  an  allegory,  by  which  Christ  desired  to  express  the  thoughts,  torments 
and  condition  of  the  ungodly  who  are  suffering  punishment,  is  evident  from 
this,  that  it  possesses  all  the  parts  of  a  parable.  Hence,  it  establishes 
nothing  in  favor  of  the  invocation  of  the  saints.  And  even  though  all  these 
things  had  been  done  as  they  are  represented,  yet  they  prove  nothing  as  it 


THE   INVOCATION   OF   TUE    SAINTS.  545 

respects  the  doctrine  of  the  invocation  of  the  saints,  since  Abraham  is  said 
to  have  known  these  things  by  speech,  and  not  because  he  had  a  knowledge 
of  the  secret  thoughts  of  the  heart. 

Obj.  8.  Christ  knows  all  things,  according  to  his  human  nature.  There- 
fore, the  saints  also  have  a  knowledge  of  all  things.  Ans.  The  examples 
arc  not  the  same.  Christ's  human  understanding  perceives  and  knows,  and 
his  bodily  eyes  and  ears  hear  and  see  all  things  which  he,  according  to  his 
human  nature,  desires  to  perceive,  either  with  his  mind  or  external  senses, 
on  account  of  its  personal  union  with  the  divine  nature  which  reveals  these 
things,  or  on  account  of  his  office  as  mediator.  But  it  cannot  be  proven 
from  the  Scriptures  that  all  things  are  revealed  to  the  angels  and  saints, 
whicli  are  made  known  to  the  human  understanding  of  Christ,  by  his  Di- 
vinity. 

Obj.  9.  The  images  of  all  things  are  reflected,  or  appear  in  the  vision 
and  face  of  the  Trinity.  The  holy  angels  and  blessed  men  who  have  de- 
parted this  life  see  the  face  of  the  Deity,  as  it  is  said,  "  In  heaven  the 
angels  do  always  behold  the  face  of  my  Father  w^hich  is  in  heaven."  (Matt. 
18  :  10.)  Therefore  they,  in  tills  way,  see  and  know  all  that  we  do,  suffer, 
think,  &c.  Ans.  1.  The  major  proposition  is  uncertain,  and  cannot  be 
proven  from  the  Scriptures.  2.  Nor  can  the  minor  be  established  :  for  it 
is  said,  "  No  man  hath  seen  God  at  any  time."  (John  1 :  18.)  3.  Al- 
though the  angels  and  saints  in  heaven  have  a  clear  knowledge  of  God,  yet 
we  are  not  to  suppose  that  they  naturally  know  all  things,  which  are  in 
God.  For  if  this  were  the  case  their  knowledge  would  be  infinite,  or  in 
other  words,  it  would  be  equal  to  the  knowledge  of  God,  which  is  absurd, 
and  contrary  to  the  testimony  of  Scripture,  which  declares  that  the  angels 
are  ignorant  of  the  day  of  judgment.  God  reveals  to  every  one,  both  in 
heaven  and  on  earth,  as  much  as  he  will  according  to  his  own  good 
pleasure. 

Obj.  10.  The  friendship  and  intercourse  of  the  saints  with  God  and 
Christ  is  so  great,  that  it  is  not  possible  that  a  revelation  of  those  things 
which  we  ask  at  their  hands  should  be  withheld  from  them.  Ans.  That 
consequence  which  is  drawn  from  an  insufficient  cause,  is  of  no  force.  For 
this  friendship  and  intercourse  will  continue,  although  God  does  not  reveal 
to  the  saints  as  much  as  they  desire,  but  merely  those  things  which  it  is 
profitable  for  them  to  know,  for  his  glory  and  for  their  own  happiness. 

Obj.  11.  Christ  is  the  mediator  of  redemption  ;  the  saints  are  mediators 
of  intercession.  Therefore  there  is  nothing  detracted  from  Christ,  if  the 
saints  are  invoked  as  intercessors,  and  as  those  who  plead  with  God  in  our 
behalf.  Ans.  We  deny  the  distinction  that  is  here  made ;  because  the 
Scriptiu-es  teach  that  Christ  is  the  only  mediator,  and  that  he  has  not  only 
redeemed  us  by  once  offering  himself  for  us  upon  the  cross,  but  that  he 
also  continually  appears  before  the  Father,  and  makes  Intercesssion  for  us. 
(See  Heb.  5  :  7,  9  ;  7  :  27.  John  19  :  9.  Rom.  8  :  34.  Heb.  9  :  24. 
1  John :  2.) 

Obj.  12.  Christ  alone  is  mediator  by  virtue  of  his  own  merit  and  inter- 
cession ;  the  saints  are  mediators  and  intercessors  by  virtue  of  the  merit 
and  intercession  of  Christ:  that  is,  their  intercessions  with  God  in  our 
behalf  avail  for  the  sake  of  the  merit  and  intercession  of  Christ.  There- 
fore that  which  is  pecuHar  to  Christ  is  not  transferred  to  the  saints.  Ans. 
Those  Avho  make  intercession  in  this  way,  detract  from  the  honor  of  Christ 
35 


546  THE  INVOCATION   OF  THE   SAINTS. 

as  much  as  in  the  former  case,  which  will  appear  by  making  in  the  ante- 
cedent a  full  enumeration  of  the  ways  in  which  the  honor  of  Christ  is 
transferred  to  others ;  for  not  only  those  who  by  their  own  virtue,  but  even 
those  who,  by  the  virtue  of  Christ,  are  said  to  merit  for  us  from  God  those 
good  things  promised  for  the  sake  of  Christ's  merits  alone,  are  substituted 
in  the  place  of  Christ.  And  again :  if  the  prayers  of  the  saints  are  pleas- 
ing to  God,  and  heard  on  account  of  the  merit  and  intercession  of  Christ, 
they  cannot  please  God,  nor  obtain  anything  for  us  by  their  own  holiness 
and  merits,  as  the  Papists  teach ;  for  he  who  stands  in  need  of  a  mediator 
and  intercessor,  cannot  appear  as  an  intercessor  for  others,  although  he 
may  pray  for  others.  Hence  our  adversaries  overthrow,  by  their  own  ar- 
gument, the  doctrine  which  they  vainly  attempt  to  establish. 

Obj.  13.  Those  who  pray  for  us  in  heaven  are  to  be  invoked.  The 
saints  offer  prayers  in  our  behalf  in  heaven.  Therefore  they  are  to  be 
addressed  in  prayer.  Ans.  There  is  here  an  error  in  takmg  that  as  a 
cause  which  is  none ;  for  the  mere  fact  that  any  one  prays  for  another  is 
not  a  sufficient  reason  why  we  should  address  prayer  to  him.  We  readily 
grant  that  the  saints  in  heaven  do  ardently  desire  the  salvation  of  the 
church  militant,  and  that  their  prayers  are  heard  according  to  the  counsels 
of  God  ;  but  that  the  saints  know  the  misfortunes  and  business  of  every  one 
in  particular,  and  that  they  hear  the  prayers  which  may  be  addressed  to 
them,  we  deny. 

Obj.  14.  God  said,  Jer.  15 :  1 :  "  Though  Moses  and  Samuel  stood  be- 
fore me,  yet  my  mind  could  not  be  towards  this  people."  Therefore  the 
saints  stand  before  God,  and  make  intercession  for  us.  Ans.  1.  But  even 
though  we  were  to  grant  the  whole  argument,  yet  it  does  not,  therefore, 
follow,  as  we  have  already  shown,  that  we  ought  to  pray  imto  them.  2. 
The  language  which  is  here  quoted  is  figurative.  It  introduces  the  dead, 
and  represents  them  praying,  as  though  they  were  living;  so  that  the 
sense  is,  if  Moses  and  Samuel  were  yet  living,  and  would  pray  for  this 
wicked  people,  as  they  prayed  for  them  and  were  heard  when  they  lived 
upon  earth,  yet  they  could  not  obtain  grace  and  pardon  for  them.  There 
is  a  similar  passage  found  in  Ez.  14 :  4,  which  must  be  explained  in  like 
manner. 

Obj.  15.  The  Lord  said  through  Isaiah :  "  I  will  defend  this  city  to  save 
it  for  mine  own  sake,  and  for  my  servant  David's  sake."  (2  Kings  19: 
34.)  Therefore  God  confers  benefits  upon  men  upon  the  earth,  for  the 
sake  of  the  merits  and  intercessions  of  David,  and  of  other  saints  after 
death.  Ans.  But  it  was  not  in  respect  to  the  merits  of  David,  but  in 
respect  to  the  promise  of  the  Messiah,  who  was  to  be  born  from  the  house 
of  David,  that  God  promised  to  protect  and  defend  the  city  referred  to. 
And  if  any  one  should  object,  and  say  that  the  deliverance  of  the  city  of 
David  from  the  assault  of  the  Assyrians  might  have  been  effected  without 
the  benefit  and  promise  of  the  Messiah,  and  was  therefore  promised  on 
account  of  the  merits  of  David :  we  r^eply  that  they  err  who  imagine  that 
the  benefits  of  Christ  extend  merely  to  those  things  or  promises,  upon  the 
performance  of  which  the  promises  made  to  David  with  reference  to  the 
Messiah  could  only  be  preserved,  and  receive  their  fulfillment.  For  all 
the  benefits  of  God,  including  those  that  are  temporal  as  well  as  those  that 
are  spiritual — those  that  were  granted  before  the  coming  of  the  JMessiah  as 
well  as  those  which  have  been  granted  since — those  without  which  the 


THE   INVOCATION   OF  THE   SAINTS.  547 

promise  of  the  Messiah  could,  as  well  as  those  without  wliich  it  could  not 
be  fulfilled,  are  all  conferred  upon  the  church  for  the  sake  of  Christ. 
"  For  the  promises  of  God  in  liiin  [Christ]  are  yea,  and  in  him,  Amen." 
(2  Cor.  1 :  20.) 

Ohj.  IG.  Jacob  said  of  the  sons  of  Joseph,  "  Let  mj  name  be  on  them, 
and  the  name  of  my  fathers,  Abraham  and  Isaac."  (Gen.  48 :  IG.)  There- 
fore it  is  lawful  to  call  upon  the  saints  who  have  departed  tliis  life.  Ans. 
This  is  to  misunderstand  the  figure  of  speech  which  is  here  employed, 
•which  is  a  Hebrew  phrase,  meaning  not  adoration,  but  an  adoption  of  the 
children  of  Joseph  ;  so  that  the  sense  is.  Let  them  he  called  after  my  name, 
or  let  them  take  their  name  from  me :  that  is,  let  them  be  called  my  sons, 
and  not  my  grand-children.  The  phrase  is  similar  to  that  found  in  Isaiah 
4:1,  where  it  is  said :  "  And  in  that  day  seven  women  shall  take  hold  of 
one  man,  saying.  Let  us  be  called  by  thy  name :"  that  is,  let  us  be  called 
thy  wives. 

Obj.  -17.  Eliphaz  says  to  Job,  chapter  5,  v.  1,  Call  now,  if  there  be 
any  that  will  answer  thee ;  and  to  which  of  the  saints  wilt  thou  turn." 
Therefore  Job  is  commanded  to  implore  help  from  some  one  of  the  saints. 
Ans.  This  passage  is  evidently  at  war  with  the  doctrine  of  the  invocation 
of  the  saints :  for  it  affirms  that  the  angels  so  far  excel  men  in  purity, 
that  they  will  not  make  answer,  or  appear  when  addressed  or  invoked  by 
men. 

Obj.  18.  Christ  says.  Matt.  25 :  40,  "  Inasmuch  as  ye  have  done  it, 
unto  one  of  the  least  of  my  brethren,  ye  have  done  it  unto  me."  There- 
fore the  invocation  of  the  saints  is  an  honor,  which  is  showed  to  Christ  him- 
self. Ans.  Christ  does  not  speak  of  the  invocation  of  the  saints ;  but  of 
the  duty  of  love  which  it  becomes  us  to  perform  towards  the  afflicted  mem- 
bers of  his  church  in  this  life.  The  passage,  therefore,  furnishes  no  proof 
in  favor  of  the  invocation  of  the  saints. 

Obj.  19.  "  The  Angel  of  the  Lord  answered  and  said,  0  Lord  of 
hosts,  how  long  wilt  thou  not  have  mercy  on  Jerusalem,  and  on  the  cities  of 
Judah  against  which  thou  hast  indignation  these  three  score  and  ten  years?" 
(Zech.  1 :  2.)  Therefore  the  angels  pray  for  men  in  their  times  of  need 
and  distress,  and  so  are  to  be  prayed  unto.  Ans.  1.  But  this  passage  fur- 
nishes no  proof  that  all  the  angels  know  the  wants  and  afflictions  of  all 
men.  The  calamities  of  the  Jews  were  manifest  not  only  to  the  sight  of 
angels,  but  also  to  men.  2.  We  deny  the  consequence  which  is  here 
drawn  from  the  angels  to  the  saints  who  have  departed  this  life :  for  the 
care  and  defence  of  the  church,  in  this  world,  has  been  committed  to  the 
angels.  They  are,  therefore,  conversant  with  the  things  of  this  world,  and 
see  our  wants  and  necessities,  which  the  saints  do  not,  inasmuch  as 
this  charge  is  not  committed  to  their  care,  3.  The  consequence  which 
is  here  drawn,  that  we  must  pray  unto  the  angels,  because  they  pray  for 
us,  is  in  like  manner,  of  no  force,  as  we  have  already  shown. 

Obj.  20.  Judus  Maccabeus  saw  in  a  vision  the  High  Priest,  Onias,  and 
Jeremiah  the  prophet,  pra}'ing  for  the  people.  (2  Mac.  15  :  14.)  There- 
fore the  saints  who  have  departed  this  life  pray  for  us,  and  arc  to  be  in- 
voked. Ans.  No  doctrine  can  be  estabhshed  by  the  authority  of  an  apoc- 
ryphal book.  We  also  deny  the  consequence  which  is  here  deduced ;  for 
not  every  one  that  prays  for  us,  is  to  be  prayed  to  by  us. 

Obj.  21.     Baruch  says,  "  Hear  now  the  prayers  of  the  dead  Israelites." 


548  THE   INVOCATION   OF   THE   SAINTS. 

(Bar  3 :  4.)  Therefore  the  saints  pray  for  us,  and  are  to  be  invoked. 
Ans.  We  may  return  the  same  answer  to  this  objection  that  we  did  to  the 
preceding  one,  that  an  apocryphal  book  proves  nothing.  There  is  also  a 
misunderstanding  of  the  figure  of  speech  here  used ;  for  those  who  are 
called  the  dead  Israelites  are  not  such  as  had  departed  this  Ufe,  but  such  as 
were  hving  and  calling  upon  God,  but  who,  on  account  of  their  calamities, 
were  similar  to  those  who  were  dead. 

Obj.  22.  It  is  not  permitted  to  come  into  the  presence  of  a  prince 
without  the  intercession  of  some  one.  Therefore  much  less  can  we  come 
into  the  presence  of  God,  without  some  one  to  appear  before  him  as  our  in- 
tercessor. Ans.  We  grant  the  whole  argument ;  for  without  Christ,  the 
mediator,  no  one  can  have  access  to  God,  as  Christ  himself  says,  "  No 
man  cometh  unto  the  Father,  but  by  me."  (John  14 :  6.)  Ambrose 
very  appropriately  and  forcibly  answers  the  above  objection  in  his  Commen- 
tary on  the  Epistle  to  the  Romans,  where  he  thus  writes :  "  Some  men  are 
wont  to  use  a  miserable  excuse,  saying  that  ive  obtain  access  to  CrodtJirough 
his  righteous  saints  in  the  same  icay  in  which  any  one  comes  into  the  pres- 
ence of  a  prince,  which  is  through  his  attendants.  Well :  is  any  one  so 
mad  and  unmindful  of  his  own  safety,  as  to  transfer  the  honor  of  the  King 
to  any  of  his  attendants,  since  those  ivlio  have  been  found  to  do  this,  have 
been  eoiidemned  as  guilty  of  treason.  And  yet  these  persons  suppose  that 
those  are  not  guilty  of  treason  against  Grod,  who  transfer  the  honor  of  his 
name  to  creatures,  and  forsaking  their  Lord,  worship  their  felloiv  servants^ 
as  if  this  accoynplished  any  thing  in  the  way  of  assisting  them  in  the 
service  of  Gfod.  We  come  into  the  presence  of  a  king  through  his  no- 
bles and  attendants,  because  he  is  a  man  as  we  are,  and  does  not  knoiv  to 
whom  he  ought  to  entrust  the  affairs  of  his  kingdom.  But  as  it  respects 
Grod^from  whom  nothing  is  concealed,  and  who  knows  themerits  of  all,  ive 
need  no  one  to  secure  us  an  access  to  him,  but  a  devout  mind.  Forivherever 
such  an  ojie  speaks,  he  will  ansiver  nothing^''  &c.  Chrysostrom  writes  • 
"  The  Canaanitish  woman  did  not  ask  of  James,  nor  did  she  beseech  John, 
nor  did  she  go  to  Peter,  nor  did  she  come  to  the  whole  corps  of  the  Apos- 
tles, nor  did  she  seek  any  Mediator :  but  instead  of  all  these,  she  took  re 
pentancefor  her  companion,  which  repentance  supplied  the  place  of  an  ad- 
vocate, and  in  this  way  she  went  to  the  chief  fountain.  So  much  concern- 
ing the  sixth  virtue  comprehended  in  this  commandment,  which  virtue  we 
have  defined  as  invocation,  or  calhng  upon  God. 

VII.  Lawful  or  religious  swearing,  which  is  comprehended  in 
calling  upon  God.  By  this  the  person  who  takes  an  oath  desires  that  God 
would  be  a  witness  to  what  he  affirms,  that  he  has  no  desire  to  deceive  in 
the  thing  concerning  which  he  makes  oath,  and  that  God  may  punish  him 
if  he  practices  any  deception.  This  form  of  swearing  is  authorised  by 
God,  who  designs  that  it  may  be  a  bond  of  truth  between  men,  and  a 
testimony  that  he  is  the  author  and  defender  of  truth. 

That  which  is  opposed  to  swearing  religiously  includes,  1.  A  refusing  to 
take  an  oath  when  the  glory  of  God  and  the  safety  of  our  neighbor  require 
it  at  our  hands.  "An  oath  for  confirmation  is  to  them  an  end  of  all  strife" 
(Heb.  6:  16.) 

2.  Perjury  or  forswearing,  sls  vfheu  anyone  knowingly  and  willingly 
deceives  by  an  oath,  or  does  not  keep  a  lawful  oath ;  for  to  forswear  is 
either  to  swear  to  that  which  is  false,  as  for  instance,  that  thou  art  not 


THE  DOCTRINE  OF  THE  OATU.  549 

guilty  of  murder  "when  thou  hast  slain  a  man ;  or  not  to  perform  a  thing 
lawfully  sworn. 

3.  An  idolatrous  oath,  which  is  taken  not  hy  the  true  God  alone. 

4.  An  oath  taken  in  regard  to  that  ichich  is  mdaivfid,  as  the  oath  of 
Herod. 

5.  Oaths  ivhich  are  made  rashli/,  and  from  levity,  without  any  necessity 
or  sufficient  cause.  It  is  of  this  that  the  Scriptures  speak  when  they  for- 
bid swearing.  (See  Matt.  5:  23.  James  5:  12.)  The  doctrine 
respecting  the  oath  is  contained  and  explained  in  the  following  Questions 
of  the  Catechism. 


THIRTY-SEVENTH  LORD'S  DAY. 

Question  101.     May  we  then  swear  religiously  by  the  name  of  God  ? 

Ansicer.  Yes;  either  when  the  magistrates  demand  it  of  the  subjects,  or  when 
necessity  requires  us  thereby  to  confirm  fidelity  and  truth,  to  the  glory  of  God,  and 
the  safety  of  our  neighbor ;  for  such  an  oath  is  founded  on  God's  word,  and  therefore 
was  justly  used  by  the  saints,  both  in  the  Old  and  New  Testament. 

Question  102.     May  we  also  swear  by  saints,  or  any  other  creatures  ? 

Answer.  No ;  for  a  law^ful  oath  is  a  calling  upon  God,  as  the  one  who  knows  the 
heart,  that  he  will  bear  witness  to  the  truth,  and  punish  me  if  I  swear  falsely;  which 
honor  is  due  to  no  creature. 

EXPOSITION. 

In  these  two  Questions  the  doctrine  respecting  the  oath  is  explained  at 
large. 

THE  DOCTRINE  OF  THE  OATH. 

Concerning  this  we  must  enquire, 

I.  What  is  an  oath  ? 

II.  Bif  ivhom  are  ive  to  swear  f 

III.  Is  it  lawful  for  Christians  to  maJce  oath? 

IV.  What  are  the  things  concerning  which  we  are  to  make  oath  ? 
y .  Are  all  oaths  to  he  kept  ? 

I.    What  is  an  oath? 

An  oath  is  often  used  in  the  Scriptures  for  the  whole  worship  of  God,  as. 
'  Thou  shalt  swear  by  his  name."  ''In  that  day  shall  five  cities  in  the  land 
Oi'  Egypt  speak  the  language  of  Canaan,  and  swear  to  the  Lord  of  hosts." 
''Every  knee  shall  bow  unto  me,  every  tongue  shall  swear."  (Deut.  10: 
20.  Is.  19:  18;  45:  23.)  Concerning  the  worship  of  the  New  Testa- 
ment it  is  said:  "He  who  blesseth  himself  in  the  earth,  shall  bless  himself 
in  the  God  of  truth,  and  he  that  sweareth  in  the  earth,  shall  swear  by  the 
God  of  truth."  "If  they  will  diligently  learn  the  ways  of  my  people,  to 
swear  by  my  name,  then  shall  they  be  built  in  the  midst  of  my  people." 


650  THE  DOCTRINE  OF  THE  OATH. 

(Is.  65  :  16.  Jer.  12 :  16.  The  reason  of  this  is  that  we  profess  him  as 
our  God,  by  whom  we  swear.  A71  oath,  2^^'opcrly  speaking,  is  a  calling 
upon  God,  as  the  one  ivho  hnoivs  the  heart,  that  he  ivill  hear  witness  to  the 
truth,  and  p}unish  me  if  I  sivear  falsely.  It  is  in  this  way  that  the  Cate- 
chism defines  a  lawful  oath,  which  definition  is  taken  from  the  form  of 
swearing  which  the  apostle  Paul  uses,  when  he  says,  "I  call  God  for  a 
witness  upon  my  soul,  that  to  spare  you  I  came  not  as  yet  unto  Corinth." 
(2  Cor.  1 :  23.) 

It  is  said  in  the  definition  just  given,  that  God  will  hear  witness ;  viz., 
by  preserving  and  doing  good  to  him  that  swears,  if  he  swear  religiously, 
and  by  punishing  and  destroying  liim  if  he  swear  falsely.  For  the  oath 
was  mstituted  by  God,  that  it  might  serve  as  a  bond  of  truth  between  men, 
and  be  a  testimony  that  God  is  the  author  and  defender  of  truth. 

n.      By  WHOM   ARE   WE   TO    SWEAR? 

We  must  swear  by  the  name  of  the  true  God  alone ;  1.  Because  God 
has  commanded  that  we  swear  by  him  alone,  as  he  alone  is  to  be  feared 
and  worshipped.  "  Thou  shalt  fear  the  Lord  thy  God,  him  shalt  thou  serve, 
and  to  him  shalt  thou  cleave,  and  shalt  swear  by  his  name."  (Deut.  10  : 
20.)  2.  God  positively  forbids  us  to  swear  by  any  other  name.  "Make 
no  mention  of  the  names  of  other  gods."  (Ex.  23  :  13.)  3.  God  wills 
that  the  worship  of  invocation  be  given  to  him  alone,  and  condemns  those 
who  in  their  oaths  join  creatures  with  himself.  The  oath  now,  according 
to  the  definition,  is  one  of  the  ways  in  which  we  call  upon  God,  being  com- 
prehended in  it.  4.  An  oath  ascribes  to  him  by  whom  it  is  taken,  a 
knowledge  of  hearts,  omniscience,  omnipresence,  &c.  And  it  is  indeed 
necessary  that  he  by  whom  we  swear  should  be  possessed  of  infinite  wis- 
dom, and  have  a  knowledge  of  the  heart ;  because  when  oaths  are  taken  it 
is  not  concerning  things  which  are  manifest,  and  of  which  there  is  no  doubt, 
but  of  things  unknown  and  uncertain,  and  of  which  he  only,  who  has  a 
knowledge  of  all  hearts,  can  judge  whether  men  speak  the  trath,  or  that 
which  is  false.  But  God  alone  knows  the  heart,  is  omniscient  and  every 
where  present.  And  as  Christ  and  the  Holy  Ghost  are  God,  and  know  all 
things,  as  the  following  passages  of  Scripture  sufficiently  testify,  we  are 
also  to  swear  by  them.  "  He  knew  all  men,  and  needed  not  that  any 
should  testify  of  man,  for  he  knew  what  was  in  man."  "  The  Spirit 
searcheth  aU  things."  (John  2:  24,  25.  1  Cor.  2:  11.)  5.  We  com- 
mit the  execution  of  punishment  to  him  by  whom  we  swear,  and  also 
attribute  such  power  to  him  as  is  necessary  to  maintain  the  truth,  and 
punish  those  who  are  guilty  of  perjury.  But  God  alone  is  possessed  of 
such  power,  and  inflicts  punishment  upon  the  wicked.  "  Fear  not  them 
which  kill  the  body,  but  are  not  able  to  kill  the  soul ;  but  rather  fear  him 
which  is  able  to  destroy  both  soul  and  body  in  hell."  (Matt.  10 :  28.) 
Men  cannot  be  the  avengers  of  those  who  are  guilty  of  perjury,  inasmuch 
as  those  who  swear  falsely  may  escape  the  judgment  of  men,  either  because 
they  do  not  know  the  heart,  so  as  to  see  whether  those  who  swear  are  prac- 
tising a  deception  or  not,  or  because  those  who  perjure  themselves  are  too 
powerful  to  be  punished  by  men.  It  follows,  therefore,  that  we  must  not 
take  an  oath  except  by  the  name  of  God  alone. 


i 


THE  DOCTRINE  OF  THE  OATU.  551 

It  is  apparent,  from  what  has  now  been  said,  that  oaths  ^Yhich  arc  taken 
by  the  saints  and  other  creatures  are  idolatrous,  and  prohi})ited  by  God. 

Obj.  But  Joseph  swore  by  the  life  of  Pliaraoh.  (Gen.  42:  15.) 
Therefore  it  is  lawful  to  SNVcar  ])y  men  and  creatures.  Ans.  There  are 
some  who  admit  that  Joseph  sinned  in  following  the  custom  of  the  Gentiles, 
who  were  wont  to  swear  by  things,  that  his  brethren  might  not  by  this 
means  recognise  him.  But  we  may  give  a  different  reply  to  the  objection, 
by  maintaining  that  his  language  does  not,  properly,  contain  an  oath,  but 
merely  a  strong  affirmation ;  so  that  the  sense  is.  As  truly  as  Pharaoh 
lives  J  or  is  in  safety  ;  or.  As  truly  as  I  desire  him  to  he  in  safety^  so  truly 
do  I  affirm  these  things.  The  same  interpretation  must  be  given  to  all  other 
asseverations  of  a  similar  character,  instances  of  which  may  be  found  in 
1  Sam.  1:  27;  15:  55;  20:  3;  25:  26.  These  forms  of  speech  are  not 
properly  oaths,  but  strong  declarations,  made  for  the  sake  of  placing  some- 
thing in  the  clearest  light  by  comparing  it  with  something  known  and  mani- 
fest ;  so  that  we  are  to  understand  them  as  meaning  that  those  things  which 
are  affirmed  are  as  certain,  as  that  he  liveth,  who  is  named  by  the  person 
making  the  declaration. 

III.      Is   IT   LAWFUL   FOR   CHRISTIANS   TO   TAKE   AN    OaTH  ? 

That  it  is  lawful  to  swear  rehgiously  by  the  name  of  God,  when  the 
magistrates  demand  it,  or  otherwise  when  necessity  requires,  may  be  proven 
by  these  four  arguments  : 

1.  That  the  glory  of  God  may  be  promoted.  Truth,  with  its  manifes- 
tation, is  glorious  to  God. 

2.  That  it  may  contribute  to  the  safety  of  others.  Our  safety  consists 
in  the  maintenance  of  truth,  especially  heavenly  truth. 

3.  The  word  of  God  authorizes  and  sanctions  lawful  swearing. 

4.  The  saints  have  at  different  times  taken  oaths  under  a  religious  form. 
The  Anabaptists  take  exceptions  to  what  we  have  here  taught  respecting 

the  oath,  and  maintain  that  whilst  it  was  lawful  for  the  fathers  who  lived 
under  the  Old  Testament  to  swear,  we  who  live  under  the  New  Testament 
are  prohibited.  Hence,  in  order  to  meet  their  objections,  we  must  add  to 
the  reasons  already  given  the  following  additional  considerations : 

5.  Christ  says,  "  I  am  not  come  to  destroy  the  law,  but  to  fulfill  it.'* 
(Matt.  5  :  IT.)  This,  now,  was  spoken  with  reference  to  the  moral  law, 
to  which  the  oath  had  respect.  Hence,  Christ  has  not  prohibited  those 
who  live  under  the  New  Testament  to  swear  religiously,  when  necessity 
demands  it. 

6.  The  moral  worship  of  God  is  perpetual.  A  lawful  oath  forms  a  part 
of  the  moral  worship,  being  one  of  the  ways  in  which  we  call  upon  God. 
Therefore  it  is  perpetual. 

7.  The  prophets,  in  describing  the  worship  of  the  Christian  church,  call 
it  a  sweaiing  by  the  name  of  God.  "  He  that  sweareth  in  the  earth,  shall 
swear  by  the  God  of  truth."  (Is.  Qc> :  16.)  Therefore  those  who  live 
in  the  Christian  church  are  not  prohibited  from  swearing  religiously. 

8.  The  same  thing  may  be  argued  from  the  design  of  the  oath,  which 
is  a  confirmation  of  fidelity  and  truth,  and  a  removal  of  strife,  which  de- 
sign is  profitable,  lawful  and  necessary  for  the  church  and  the  state,  and 
at  the  same  time  honorable  to  God.     "  An  oath  for  confirmation  is  to  them 


J 


552  THE  DOCTRINE  OF  THE  OATH. 

an  end  of  all  strife."  (Heb.  6 :  16.)  Such,  now,  being  the  design  of 
the  oath,  it  is  manifest  that  it  is  not  only  lawful,  but  even  necessary  for 
Christians  to  take  it. 

8.  From  the  examples  of  Christ  and  the  saints  in  the  New  Testament. 
Christ  on  more  than  one  occasion  used  a  form  of  swearing  for  the  confirma- 
tion of  his  doctrine.  "  Verily,  verily,  I  say  unto  you,"  &c.  (John  3:3.) 
Paul  says,  "  God  is  my  witness,  whom  I  serve  with  my  spirit,  in  the  gospel 
of  his  Son,  that  without  ceasing  I  make  mention  of  you  always  in  my 
prayers."  "  I  call  God  for  a  record  upon  my  soul,  that  to  spare  you  I 
came  not  as  yet  unto  Corinth."  "  I  say  the  truth  in  Christ,  I  He  not,  my 
conscience  also  bearing  me  witness  in  the  Holy  Ghost."  "  God  is  my 
record,  how  greatly  I  long  after  you  all  in  the  bowels  of  Jesus  Christ." 
"  Ye  are  witnesses,  and  God  also,  how  holily  and  justly  and  unblameably 
we  behaved  ourselves  among  you  that  believe."  (Rom.  1:9.  2  Cor.  9: 
23.  Rom.  9:  1.  Phil.  1:8.  1  Thes.  2:  16.)  These  and  similar  argu- 
ments and  examples  clearly  demonstrate  that  it  is  lawful  for  Christians 
under  the  new  Covenant  also  to  swear  religiously. 

The  Anabaptists  bring  forward,  by  way  of  objection  to  what  has  now 
been  advanced,  the  declaration  of  Christ,  found  in  Matt.  5 :  34-38, 
where  it  is  said,  "  I  say  unto  you,  Swear  not  at  at  all ;  neither  by  heaven, 
for  it  is  God's  throne  :  nor  by  the  earth,  for  it  is  his  footstool ;  neither  by 
Jerusalem,  for  it  is  the  city  of  the  great  king ;  neither  shalt  thou  swear 
by  thy  head,  because  thou  canst  not  make  one  hair  white  or  black.  But 
let  your  communication  be,  Yea,  yea ;  Nay,  nay ;  for  whatsoever  is  more 
than  these  cometh  of  evil."  They  also  bring  forward,  for  the  same  pur- 
pose, the  following  passage  from  the  Epistle  of  James  5 :  12  :  "  Above  all 
things,  my  brethren,  swear  not ;  neither  by  heaven,  neither  by  the  earth, 
neither  by  any  other  oath  ;  but  let  your  yea  be  yea,  and  your  nay,  nay ; 
lest  ye  come  into  condemnation."  But  that  these  declarations  do  not  forbid 
all  oaths,  but  only  such  as  are  rash  and  unnecessary,  is  evident  both  from 
a  comparison  of  other  passages  of  the  Old  and  New  Testaments,  and  espe- 
cially from  the  design  of  Christ,  who  in  the  first  passage  referred  to,  re- 
moving the  corruptions  thrown  around  the  law,  and  giving  its  true  sense, 
and  at  the  same  time  reproving  the  hypocrisy  of  the  Pharisees,  teaches 
that  the  third  commandment  of  the  Decalogue  does  not  only  condemn 
perjury,  but  also  such  oaths  as  are  unnecessary  and  rash  ;  and  among  these 
not  only  such  as  are  direct^  in  which  there  is  an  express  mention  of  the 
name  of  God,  but  also  such  as  are  indirect^  in  which,  when  creatures  are 
named,  the  name  of  God  is  dissembled  and  understood  thereby ;  which 
kind  of  oaths  were  then  common  in  ordinary  conversation.  Hypocrites,  or 
those  who  were  in  the  habit  of  using  these  indirect  forms  of  swearing,  such 
as  swearing  hy  the  temple^  hy  the  altar ^  hy  heaven^  &c.,  excused  these  oaths, 
as  if  they  did  not  profane  the  name  of  God  when  they  swore  in  this  way, 
inasmuch  as  they  did  not  expressly  mention  the  name  of  God ;  and  did  not 
suppose  that  they  had  perjured  themselves,  if  they  \'iolated  the  oath  which 
they  had  taken  in  this  indirect  form.  Christ,  now,  in  the  passage  referred 
to,  shows  that  men  swear  also  by  the  name  of  God,  when  heaven  and  earth 
are  named ;  because  there  is  no  creature,  nor  any  part  of  the  world,  upon 
which  God  has  not  stamped  some  mark  of  his  glory.  And  when  any  one 
swears  by  heaven  and  earth  in  the  sight  and  hearing  of  his  Maker,  the 
rehgious  character  of  the  oath  which  he  takes  is  not  in  the  creatures  by 


THE  DOCTRINE  OF  THE  OATH.  553 

whom  ho  swears,  but  God  himself  alone  is  called  upon  to  witness  what  is 
said,  by  the  mention  of  those  things  which  are  the  signs  of  his  glory.  Nor 
do^  God  tenaciously  cling  to  the  words  which  are  uttered,  but  looks  more 
particularly  to  the  mind  and  intention  of  him  that  swears ;  neither  does 
the  honor  or  dishonor  of  the  name  of  God  consist  so  much  in  the  syllables 
or  forms  of  expression  used,  as  in  the  meaning  and  sense  which  they  bear, 
as  Christ  elsewhere  (Matt.  23 :  16-23)  teaches  in  express  terms,  which 
passage  should  be  compared  with  the  one  now  under  consideration.  The 
same  interj^retation  must  be  given  to  the  passage  quoted  from  the  Epistle 
of  James. 

Obj.  1.  But  Christ  says,  Sivear  not  at  all;  and  James  says,  Nor  hy 
any  other  oath.  Therefore  Christians  are  not  allowed  to  swear  under  any 
form.  Ans.  There  is  here  a  fallacy  of  composition  ;  for  when  Christ  says, 
swear  not  at  all,  we  are  not  to  refer  tliis  language  to  the  oath  itself,  but  to 
the  various  forms  of  rash  swearing  which  the  Pharisees  imagined  lawful. 
It  is,  therefore,  as  if  he  would  say,  Sivear  not  falsely  or  rashly  at  all, 
whether  it  he  in  a  direct  or  indirect  ivay.  So  when  the  Apostle  James  says, 
Isfor  by  any  other  oath,  w^e  must  understand  him  also  as  referring  to  such 
oaths  as  are  rash  and  false,  of  which  kind  he  furnishes  some  specimens,  and 
forbids  all  of  a  similar  character.  If  this  be  not  the  proper  interpretation 
of  these  passages,  Christ  himself  has  violated  his  own  precept  which  he 
here  lays  down,  saying,  "Let  your  communination  be  yea,  yea;  nay,  nay;" 
for  he  frequently  in  his  discourses  used  this  most  emphatic  form  of  ex- 
pression. Verily,  verily,  1  say  unto  you.  And  James  would  in  this  case 
condemn  Paul,  who  called  God  for  a  record  upon  his  soul.  And  the 
Holy  Ghost  would  contradict  himself  by  condemning  all  oaths  by  James, 
and  commending  them  by  another  Apostle  as  a  remedy  useful  and  neces- 
sary to  the  preservation  of  society,  for  the  purpose  of  putting  an  end  to 
strifes  and  controversies,  from  which  human  life,  in  this  state  of  frailty  and 
imperfection,  cannot  be  free. 

Obj.  2.  But  such  oaths  as  were  permitted,  together  with  the  examples 
which  are  found  in  the  Scriptures,  have  respect  to  public  oaths — such  as 
were  exacted  or  given  in  the  name  of  the  pubHc  and  for  the  public  good. 
Therefore  at  least  private  oaths,  or  such  as  pass  between  private  individu- 
als, are  entirely  prohibited.  Ans.  1.  We  deny  the  antecedent ;  because 
there  is  not  only  no  such  restriction  as  that  which  is  here  maintained,  spe- 
cified in  the  instances  recorded  in  the  Scriptures,  where  the  saints  make 
oath  to  God,  but  it  is  impossible  to  interpret  them  in  this  way,  as  a  careful 
examination  of  the  passages  themselves  will  prove.  2.  There  are  many 
oaths  recorded  in  the  Scriptures,  the  private  character  of  which  cannot  be 
doubted,  such  as  that  of  Jacob  and  Laban,  that  of  Boaz,  Abdiah,  Abigail, 
and  David.  (Gen.  31 :  53.  Ruth  3  :  13,  &c.)  3.  The  same  thing  may 
be  proven  from  the  design  of  the  oath,  which  is  a  confirmation  of  fidelity 
and  truth  amongst  men,  and  the  putting  an  end  to  strife.  These  things 
aow  have  respect  to  Christians  also  as  private  individuals  ;  and  hence  the 
oath  itself  by  which  we  establish  truth  and  fidelity,  hkewise  has  respect  to 
them. 


554  THE  DOCTRINE  OF  THE  OATH. 

lY.     What  are  the  thixgs  coxcerning  which  we  are  to   make 
oath;  or  what  oaths  are  lawful,  and  what  unlawful? 

t 

Only  such  oaths  are  lawful  as  are  evidently  not  opposed  to  the  yrord 

of  God,  and  which  are  made  concerning  things  true,  certainly  knotvn, 
lawful,  2?08sible,  weighty,  necessaiij ,  useful,  and  worthy  of  such  and  so 
great  a  confirmation,  or  of  such  things  as  require  a  confirmation  for  the 
glory  of  God  and  the  safety  of  our  neighbor.  It  is  only  in  reference  to 
such  things,  that  it  is  lawful  for  us  to  make  oath.  Unlawful  oaths  are  such 
as  are  plainly  in  opposition  to  the  word  of  God,  and  made  in  reference 
to  tilings  which  are  either  false,  uncertain,  unlawful,  impossible,  or 
light  and  trifling.  Of  such  things  no  one  should  make  oath :  for  he  who 
makes  oath  in  reference  to  things  ichich  are  false,  calls  God  to  witness  a 
lie.  He  who  swears  concerning  things  uncertain,  makes  oath  with  an  evil 
conscience  and  with  contempt  of  God,  inasmuch  as  he  has  the  presumption 
to  make  God  a  witness  of  something  of  which  he  has  no  certain  knowledge 
whether  it  be  true  or  false.  He  who  swears  in  this  w^ay,  has  but  little  con- 
cern whether  he  makes  God  a  witness  of  what  is  truth,  or  falsehood ;  and 
yet  at  the  same  time  he  desires  that  God  will  either  give  testimony  to  a  lie, 
or  if  he  will  not  be  a  witness  of  what  is  false,  that  he  will  punish  him  mak- 
ing an  oath.  He  who  makes  oath  concerning  things  unlawful,  calls  upon 
God  to  approve  and  sanction  what  he  has  forbidden  in  his  law,  and  so 
makes  God  contradict  himself;  because  he  desires  that  God  may  punish 
him  if  he  does  what  he  commands,  or  if  he  does  not  do  what  God  has  for- 
bidden. And  still  further,  he  who  swears  in  this  way,  either  purposes  to 
act  contrary  to  the  command  of  God,  or  if  he  swears  sincerely,  he  calls 
God  to  witness  a  falsehood.  He  who  swears  in  reference  to  things  imjoos- 
sible,  is  either  beside  himself,  or  else  trifles  with  God  and  men,  since  he  can- 
not have  a  sincere  purpose  to  do  what  he  takes  an  oath  to,  or  he  swears  hy- 
pocritically concerning  a  lie,  viz :  that  he  will  do  that  which  he  neither  will  nor 
can  do.  Lastly,  he  who  swears  with  levity,  is  devoid  of  all  proper  rever- 
ence to  God,  and  he  who  swears  readily  and  thoughtlessly,  also  readily  for- 
swears, or  takes  oath  to  what  is  false.  The  principle  cause  of  an  oath 
should  be  glory  of  God,  and  the  public  and  private  safety  of  our  neighbor. 
Obj.  We  should  not  make  oath  concerning  things  that  are  uncertain. 
But  future  contingencies,  such  as  those  wiiich  men  promise  themselves  that 
they  will  perform,  are  uncertain.  Therefore  we  should  not  sw^ear  in  refer- 
ence to  things  still  future.  Ans.  As  it  respects  future  things,  no  one 
does,  neither  should  he  swear  respecting  the  event  w^hich  is  beyond 
our  control,  but  of  our  present  will  and  purpose  to  do  what  is  just  and  law- 
ful, either  now  or  hereafter,  and  of  our  obligation,  present  and  future,  to 
do  a  certain  thing,  in  reference  to  which  every  one  may  and  ought  to  be 
certain.  It  was  in  this  way  that  Abraham,  Isaac,  Abimelech,  David, 
Jonathan,  Boaz,  &c.,  made  oath,  binding  themselves  to  perform  certain 
duties. 

V.     Should  all  oaths  be  kept? 

Oaths  which  have  been  properly  made  concerning  things  lawful,  true, 
certain,  weighty  and  possible,  should  necessarily  be  kept.  For  if  any  one 
once  acknowledges  and  declares  that  he  is  justly  bound  to  keep  w^hat  he 
made  oath  to,  and  calls  God  to  testify  thereto,  if  he  afterwards  willingly, 


TUE  DOCTRINE  OF  THE  OATH.  655 

or  knowingly  violates  his  faith,  or  breaks  his  oath — he,  in  so  doing,  breaks 
a  lawful  bond,  and  so  becomes  guilty  of  perjury.  The  case,  however,  is 
different  as  it  respects  oaths  which  have  been  made  unlawfully,  either 
concerning  things  unlawful,  or  by  error,  or  by  infirmity,  or  against  the 
conscience.  These  are  not  to  be  kept ;  but  retracted  and  amended  by  re- 
pentance and  by  not  persisting  in  an  evil  purpose,  and  so  adding  sin  to  sin. 
"  He  that  sweareth  to  his  own  hurt,  and  changeth  not."  (Ps.  15  :  4.) 
He  Avho  keeps  an  unlawful  oath,  sins  twice — he  sins  in  the  first  place  by 
making  an  oath  wickedly,  and,  m  the  second  place,  by  keeping  that  which 
was  done  unlawfully,  according  to  the  rule,  that  which  in  siuorii  to  wickedhjy 
is  ivorse  when  kept.  What  God  forbids,  that  he  will  not  have  us  to  keep, 
"whether  sworn  to  or  not ;  and  what  he  forbids  us  to  promise,  or  to  swear 
to,  that  he  the  more  strictly  forbids  us  to  do,  by  as  much  as  doing  surpasses 
permitting.  Those,  therefore,  w^ho  keen  such  oaths  as  have  been  wickedly 
made,  add  sin  to  sin,  as  Herod  did,  who  put  John  the  Baptist  to  death 
upon  the  pretext  of  keeping  his  oath.  The  same  thing  may  also  be  said  in 
reference  to  the  vows  of  Monks  who  have  sworn  to  that  which  was  idola- 
trous, or  to  an  unholy  single  life. 

Obj.  1.  He  who  swears  that  he  will  do  something  which  he  has  the 
power  to  do,  and  yet  does  it  not,  makes  God  the  witness  of  a  falsehood. 
He  now  who  makes  oath  that  he  will  kill  a  certain  person,  swears  to  what 
he  has  the  power  to  execute.  Therefore,  he  who  takes  an  oath  that  he  will 
kill  any  one,  and  yet  does  it  not,  makes  God  witness  what  is  false  ;  and  as 
this  ought  not  to  be  done,  he  should  perform  what  he  has  sworn  to  do.  Ans. 
We  reply  to  the  major  proposition  that  it  is  true,  if  it  has  respect  to  things 
which  are  lawful  and  possible  ;  but  it  is  false  if  it  be  understood  of  things 
which  are  milawful,  even  though  we  may  have  the  power  to  do  them. 
The  breaking  of  an  oath  which  is  unlawful,  is  by  no  means  making  God 
witness  a  falsehood ;  inasmuch  as  it  is  right  and  becoming  to  retract,  or 
to  refrain  from  doing  what  is  evil,  as  is  evident  from  the  example  of  Da^dd 
who  revoked  the  oath  which  he  had  made  to  destroy  Nabal  with  his  family. 
(1  Sam.  25:  22.) 

Obj.  2.  The  oath  of  peace  which  was  made  with  the  Gibeonites  was 
contrary  to  the  command  of  God.  (Josh.  9  ;  15.)  Therefore  it  is  lawful 
to  keep  oaths  w^hich  have  been  taken  in  reference  to  things  which  are  un- 
lawful. Ans.  1.  We  deny  that  the  oath  which  the  princes  of  the  children 
of  Israel  made,  was  unlawful ;  for  they  were  not  forbidden  to  make  peace 
with  any  of  the  nations  which  God  had  commanded  to  be  destroyed,  if  it  was 
desired  by  any  of  these  nations  and  they  were  willing  to  embrace  the  Jew- 
ish rehgion,  which  was  the  case  as  it  respects  the  Gibeonites.  2.  The  ob- 
jection also  contains  the  fallacy  of  making  that  a  cause  which  is  none. 
The  IsraeUtes  kept  this  oath,  not  because  they  felt  themselves  bound  to  do 
so,  having  been  deceived  when  they  made  it,  supposing  that  the  Gibeonites 
had  come  from  a  far  country ;  but,  1.  That  they  might  avoid  offence,  so 
that  the  name  of  God  might  not  be  reproached  or  evil  spoken  of  among 
heathen  nations,  which  might  have  been  the  case  had  they  not  kept  the 
oath  which  they  had  made.  2.  Because  it  was  lawful  and  proper  to  save 
those  that  sought  peace,  and  embraced  the  Jewish  religion,  even  though 
there  had  been  no  oath  taken  in  the  case. 

From  what  has  now  been  said  in  reference  to  keeping  such  oaths  as  are 
lawful,  we  may  easily  return  an  answer  to  the  question,  Are  such  oaths  as 


556  THE  DOCTRINE  OF  THE  OATH. 

are  extorted  from  jMrsons  h^  tortures,  ^c,  to  he  kept?  They  are  to  be 
kept  if  they  contain  nothing  that  is  unlawful,  or  if  they  have  the  conditions 
which  we  have  already  specified  as  necessarily  required  in  oaths  that  are 
proper,  even  though  they  may  be  disadvantageous  and  injurious  to  us.  But 
no  one  should  feel  himself  bound  to  keep  such  oaths  as  are  evidently  wrong, 
nor  should  we  suffer  such  oaths  to  be  extorted  from  us  by  any  tortures  — 
we  should  rather  suffer  death.  Yet  if  such  unlawful  oaths  are  extorted 
from  any  one  by  fear,  or  by  infirmity  against  the  conscience,  they  bind  no 
one  to  keep  them,  and  should  be  retracted ;  because,  what  it  is  wrong  for 
us  to  do,  that  it  is  wicked  to  swear  to  ;  nor  must  we  add  sin  to  sin.  But 
if  such  oaths  as  are  lawful  are  extorted  from  any  one ;  that  is,  if  they  be 
concerning  things  lawful  and  possible,  even  though  they  be  burthensome  and 
disadvantageous  to  us,  yet  they  should  be  kept.  Should  any  impossibility, 
however,  afterwards  arise,  they  should  in  that  case  not  be  kept,  but  be  revoked. 
But  if  no  such  impossibility  arise  they  should  be  kept,  that  so  the  greater 
evil  may  be  avoided ;  for  we  are  bound  by  the  law  of  God  to  choose  that 
evil  which  is  less.  If  it  is  just  for  any  one  to  do  what  he  has  promised, 
being  compelled  thereto,  it  is  in  like  manner  just  to  promise  by  oath  to  do 
it.  For  what  it  is  lawful  for  any  one  to  do,  that  it  is  also  lawful  for  him  to 
promise  to  do  by  oath ;  as,  if  any  one  falling  into  the  hands  of  a  robber, 
should  find  himself  compelled  to  promise  by  oath  a  sum  of  money,  and  in 
addition  to  this  take  oath  to  keep  the  matter  secret,  as  a  ransom  for  his  life, 
here  it  is  not  only  lawful,  but  also  proper,  (if  the  thing  is  at  all  possible  to 
be  done,)  to  make  oath  of  both  to  the  robber,  and  to  keep  the  oath,  that  he 
may  save  his  life.  For  what  it  is  lawful  to  take  an  oath  in  regard  to,  the 
same  is  also  lawful  to  be  done,  and  contrariwise. 

Obj.  No  one  should  take  an  oath  in  regard  to  what  would  be  injurious 
to  the  commonwealth,  and  if  such  an  oath  be  taken  it  should  not  be  kept. 
But  to  make  oath  of  secrecy  to  a  robber  is  injurious  to  the  commonwealth. 
Therefore,  such  an  oath  should  not  be  made,  and  if  made,  should  not  be 
kept.  Ans.  1.  What  is  injurious  to  the  commonwealth  should  not  be  prom- 
ised, in  case  the  withholding  of  such  a  promise  do  not  endanger  our  fives, 
and  in  case  the  person  placed  in  such  circumstances  of  danger,  be  not  rather 
bound  to  consult  his  own  personal  safety,  than  to  come  to  such  a  decision. 
2.  We  also  deny  the  minor  proposition,  because  to  make  such  a  promise  to 
a  robber,  and  to  keep  it  when  made,  is  rather  profitable  than  injurious  to 
the  commonwealth,  inasmuch  as  the  life  of  him  who  promises  secrecy  by  an 
oath  under  such  circumstances,  is  by  this  means  preserved,  which  is  an 
advantage  to  the  commonwealth  ;  whereas,  if  he  had  not  by  an  oath  prom- 
ised secrecy  to  the  robber  threatening  him  with  death,  he  might  have  been 
slain,  and  so  have  been  lost  both  to  the  commonwealth  and  himself.  Hence, 
to  promise  secrecy  by  an  oath  to  a  robber  should  rather  be  preferred,  inas- 
much as  this  is  a  less  evil  to  the  state,  than  that  a  member  thereof  should 
be  slain. 


THE  FOURTH   COMMANDMENT.  557 

TIIIRTY-EIGIITII  LORD'S  DAY. 

Question  103.     What  doth  God  require  in  the  fourth  command  ? 

Answer.  First,  that  the  ministry  of  the  gospel  and  the  schools  be  maintained ; 
and  that  I,  especially  on  the  Sabbath,  that  is,  on  the  day  of  rest,  diligently  frequent 
the  Church  of  God,  to  hear  his  word,  to  use  the  sacraments,  publicly  to  call  upon  the 
Lord,  and  contribute  to  the  relief  of  the  poor,  as  becomes  a  Christian.  Secondly, 
that  all  the  days  of  my  life  I  cease  from  my  evil  works,  and  yield  myself  to  the  Lord, 
to  work  by  his  Holy  Spirit  in  me,  and  thus  begin  in  this  Ufa  the  eternal  sabbath. 

EXPOSITION. 

The  Fourth  Commandment  consists  of  two  parts  —  a  commandment  and 
a  reason  of  the  commandment.  The  commandment  is,  Remember  the  Sab- 
hath  day  to  keep  it  holy  ;  in  it  thou  shalt  do  no  manner  of  work ^  &c.  Of 
this,  again,  there  are  two  parts  —  the  one  moral  and  perpetual,  as  that  the 
Sabbath  be  kept  holy ;  the  other  ceremonial  and  temporary,  as  that  the 
seventh  day  be  kept  holy. 

That  the  first  part  is  moral  and  perpetual,  is  eyident  from  the  end  and 
the  causes  of  the  commandment,  which  are  perpetual  in  their  character. 
The  end  or  design  of  the  commandment  is  the  maintenance  of  the  public 
worship  of  God  in  the  church ;  or  the  perpetual  preservation,  and  use  of 
the  ecclesiastical  ministry.  God  designs  that  there  should  at  all  times  be 
a  public  ministry  of  the  church,  and  that  there  should  be  assemblies  of  the 
faithful  to  which  his  doctrine  may  be  preached.  The  objects  which  God  de- 
signs by  this  means  to  accomplish,  are,  1.  That  he  may  be  publicly  praised 
and  worshipped  in  the  world.  2.  That  the  piety  and  faith  of  the  elect  may 
be  stirred  up  and  confirmed  by  these  public  services.  3.  That  men  may  by 
this  means  mutually  strengthen  each  other  in  the  faith  of  the  gospel,  and 
provoke  one  another  to  love  and  good  works.  4.  That  agi'eement  in  the 
doctrine  of  the  church  and  in  the  worship  of  God  may  be  preserved  and 
perpetuated.  5.  That  the  church  may  be  visible  in  the  world,  and  be  dis- 
tinguished from  the  rest  of  mankind.  Inasmuch  now  as  these  reasons  do 
not  have  respect  to  any  particular  time,  but  to  all  times  and  conditions  of 
the  church  and  world,  it  follows  that  God  will  always  have  the  ministry  of 
the  church  preserved  and  the  use  thereof  respected,  so  that  the  moral  part 
of  this  commandment  binds  all  men  from  the  begimiing  to  the  end  of  the 
world,  to  observe  some  Sabbath,  or  to  devote  a  certain  portion  of  their  time 
to  sermons,  public  prayers,  and  the  administration  of  the  sacraments. 

That  the  other  part  of  the  commandment  is  ceremonial,  and  not  perpet- 
ual, is  evident  from  the  fact  that  the  Sabbath  of  the  seventh  day  was,  in 
the  promulgation  of  the  law,  instituted  of  God  for  the  observance  of  the 
Mosaic  worship,  and  given  to  the  Jews  as  a  sacrament  or  a  type  of  the 
sanctification  of  the  church  by  the  Messiah,  who  was  to  come,  as  it  is  said, 
"  Verily  my  Sabbaths  ye  shall  keep,  for  it  is  a  sign  between  me  and  you, 
throughout  your  generations,  that  ye  may  know  that  I  am  the  Lord  that 
doth  sanctify  you."  "  I  gave  them  my  Sabbaths,  to  be  a  sign  between  me 
and  them,  that  they  might  know  that  I  am  the  Lord  that  doth  sanctify  them." 
(Ex.  31 :  13.  Ez.  20 :  12.)  Hence  the  Sabbath,  in  as  far  as  it  has 
respect  to  the  seventh  day,  was,  together  with  other  ceremonies  and  types, 


558  THE  FOURTH   COMMANDMENT . 

fulfilled  and  abolished  bj  the  coming  of  the  Messiah.     So  much  briefly 
concerning  the  commandment  itself. 

The  reason  of  the  commandment  is  contained  in  these  ■words :  For  in  six 
days  the  Lord  made  heaven  and  earth,  the  sea  and  all  that  in  them  is,  and 
rested  the  seventh  day  ;  loherefore  the  Lord  blessed  the  Sahhath  day  and  hal- 
lowed it.  The  reason  which  is  here  given  is  drawn  from  the  example  of 
God's  resting  on  the  seventh  day  from  the  work  of  creation  which  he  had 
accomplished  in  six  days.  It  has  respect,  therefore,  properly  to  the  cir- 
cumstance of  the  seventh  day,  or  to  that  part  of  the  commandment  which 
is  ceremonial.  Yet  the  innitating  of  that  rest  to  which  God  invites  us,  is 
not  only  ceremonial,  and  so  having  regard  to  the  Jews,  but  also  moral  or 
spiritual,  being  signified  by  the  ceremonial,  in  which  respect  it  belongs  to 
all  men.  That  the  commandment  itself,  together  with  the  reason  that  is 
annexed  to  it,  may  be  better  understood,  we  shall  now  explain  very  briefly 
the  words  of  both ;  after  which  we  shall  explain  those  subjects  which  fall 
naturally  under  this  part  of  the  Catechism. 

Rememher  the  Sabbath  day  to  keep  it  holy.  "What  and  how  mani-fold  the 
Sabbath  is  will  hereafter  be  explained.  The  language  which  is  here  used 
is  most  emphatic.  God  speaks  as  if  the  thing  concerning  which  he  gives 
a  command  were  of  the  greatest  importance.  Rememher  that  thou  keep 
holy ;  as  if  he  would  say,  thou  shalt  observe  the  Sabbath  day  with  great 
care  and  conscientiousness.  God  commands  elsewhere  that  he  who  would 
violate  the  Sabbath  should  be  put  to  death. 

The  reasons  on  account  of  which  God  commands  such  a  careful  obser- 
vance of  the  Sabbath  are,  1.  Because  a  violation  of  the  Sabbath  is  a 
violation  of  the  whole  worship  of  God.  A  neglect  of  the  ministry  of  the 
church  leads  most  easily  and  directly  to  a  neglect  and  corruption  of  the 
doctrine  and  worship  of  God.  2.  God,  in  exacting  such  a  rigid  and  care- 
ful observance  of  the  Sabbath,  which  was  typical,  would  indicate  thereby 
the  greatness  and  necessity  of  the  thing  signified,  which  was  the  spiritual 
Sabbath.  3.  Because  God  will  have  the  external  Sabbath  to  contribute 
towards  beginning  and  perfecting  in  us  that  rest  which  is  spiritual. 

Keep  holy.  To  keep  holy  the  Sabbath,  is  not  to  spend  the  day  in  sloth- 
fulness  and  idleness ;  but  to  avoid  sin,  and  to  perform  such  works  as  are 
holy.  God  is  said  to  sanctify  the  Sabbath  difierently  from  what  men  do. 
God  is  said  to  sanctify  the  Sabbath,  because  he  institutes  it  for  divine  wor- 
ship. Men  are  said  to  sanctify  it,  when  they  devote  it  to  the  purpose  for 
^ which  God  instituted  it. 

Six  days  shalt  thou  labor.  God  allots  six  days  for  labor,  the  seventh  he 
claims  for  divine  worship ;  not  that  he  would  teach  that  the  worship  of  God 
and  meditation  upon  divine  things  is  to  be  omitted  on  all  other  days  beside 
the  Sabbath,  but,  1.  That  there  might  not  only  be  a  private  worship  of 
God  on  the  Sabbath  as  at  other  times,  but  that  public  worship  might  also 
be  observed  in  the  church.  2.  That  all  those  other  works  which  men  or 
dinarlly  perform  on  the  other  days  of  the  week,  might  on  the  Sabbath 
give  place  to  the  private  and  public  worship  of  God. 

Thou  shalt  do  no  manner  of  ivork.  When  God  forbids  us  to  work  on 
the  Sabbath  day,  he  does  not  forbid  every  kind  of  work,  but  only  such 
works  as  are  servile  —  such  as  hinder  the  worship  of  God,  and  the  design 
and  use  of  the  ministry  of  the  church.  That  this  is  the  true  sense  of  this 
command  is  evident  from  what  is  expressly  said  in  other  portions  of  the 


THE  FOURTH  COMMANDMENT.  559 

Scripture.     "  Ye  shall  do  no  servile  work  therein."     (Lev.  23  :  25.)     It 
is,  therefore,  only  servile  works  which  are  prohibited  by  this  commandment. 
Hence,  Christ  in  the  twelfth  chapter  of  Matthew  vindicates  his  disciples 
from  the  charge  of  breaking  the  Sabbath  day,  when  they  plucked  the  ears 
of  corn  as  they  passed  through  the  fields  and  ate,  l)cing  an  hungered  ;  and 
also  himself  healed  on  the  Sabbath  day  the  man  who  had  a  withered  hand ; 
and  in  another  place  (Luke  14 :  5,)  says,  that  if  an  ox  or  an  ass  fall  into 
a  pit,  there  is  no  sin  in  drawing  them  out  on  the  Sabbath  day.     Maccabeus 
also  carried  on  war  on  the  Sabbath  day.     And  in  the  first  book  of  Mac.  2 : 
40,  41,  there  are  reasons  given  in  justification  of  this  and  similar  works 
on  the  Sabbath  day.     "  If  we  all  do  as  our  brethren  have  done  and  figlit 
not  for  our  lives  and  laws  against  the  heathen,  they  will  now  quickly  root 
us  out  of  the  earth.     At  that  time,  therefore,  they  decreed,  saying,  Who- 
soever shall  come  to  make  battle  with  us  on  the  Sabbath  day,  we  will  fight 
against  him,  neither  will  we  die  all,  as  our  brethren  that  were  murdered  in 
secret  places."     So  Christ  defended  his  disciples  and  himself  in  the  place 
already  referred  to,  citing  a  passage  out  of  the  book  of  Hosea :    "  If  ye 
had  known  what  this  meaneth,  I  will  have  mercy,  and  not  sacrifice,  ye 
would  not  have  condemned  the  guiltless."     Again:    "The  Sabbath  was 
made  for  man,  and  not  man  for  the  Sabbath."     (Matt.  12  :  7.     ]\Iark  2 : 
27.)     Christ  here  teaches  that  ceremonial  works  must  yield  to  such  as  arc 
moral,  so  that  ceremonies  should  rather  be  omitted  than  works  of  love, 
which  our  own  necessity  or  that  of  our  neighbor  requires.     Hence,  he  says : 
"  Have  ye  not  read  in  the  law,  how  that  on  the  Sabbath  day  the  priests  in 
the  temple  profane  the  Sabbath  and  are  blameless ;  but  I  say  unto  you, 
That  in  this  place  is  one  greater  than  the  temple."     "  Ye  on  the  Sabbath 
day  circumcise  a  man.     If  a  man  on  the  Sabbath  day  receive  circumcision, 
that  the  law  of  Moses  should  not  be  broken ;  are  ye  angry  at  me,  because 
I  have  made  a  man  every  whit  whole  on  the  Sabbath  day."     (Matt.  12 : 
5.     John  7 :  22,  23.)     These  declarations  teach,  that  such  works  as  do 
not  hinder  or  interfere  with  the  proper  use  of  the  Sabbath,  but  which,  on 
the  other  hand,  rather  carry  out  its  true  intention  and  so  establish  it,  as  all 
those  works  do  which  so  pertain  to  the  worship  of  God  or  reHgious  cere- 
monies, or  to  the  duty  of  love  towards  our  neighbor,  or  to  the  saving  of 
our  own,  or  the  life  of  another,  as  that  necessity  will  not  allow  them  to  be 
deferred  to  another  time,  do  not  violate  the  Sabbath,  but  are  especially  re- 
quired in  order  that  we  may  properly  observe  it. 

Neither  thou,  nor  thy  son,  nor  thy  daughter.  God  will  have  our  children 
and  families  to  cease  from  labor  on  the  Sabbath,  for  two  reasons  :  1.  Chiefly, 
that  they  may  be  instructed  and  trained  up  by  their  parents  in  the  worship 
of  God,  and  may  be  admitted  to  the  privileges  of  the  church  ;  for  God  will 
have  them  also  to  be  members  of  his  church.  2.  Because  he  designs  that 
love  and  benevolence  towards  our  neighbor  should  especially  be  exercised, 
and  shown  on  the  Sabbath  day. 

Xor  thy  stranger  that  is  within  thy  gates.  God  commands  that  even  the 
strangers  who  might  be  found  among  th^  Israelites  should  not  work  on  the 
Sabbath  day ;  and  this  he  does  upon  the  ground,  that  if  they  were  con- 
verted to  the  true  religion,  they  were  members  of  the  church ;  and  if  they 
were  unbeHevers,  he  commands  it,  not  on  their  own  account,  but  on  account 
of  the  Israelites,  lest  by  their  example  they  should  give  offence  to  the 
church  \  or  lest  theii*  liberty  might  be  an  occasion  to  the  Jews  to  accomplish 


/>30  THE   FOURTH   COMMANDMENT. 

through  them  the  things  which  thej  themselves  were  not  permitted  to  do 
on  the  Sabbath  day,  and  in  this  way  practise  deception  in  relation  to  the 
law  of  God. 

We  may  here  return  an  answer  to  the  three  following  questions :  1. 
Were  other  nations  also  bound  to  observe  the  ceremonies  which  were  insti- 
tuted particularly  for  the  Jevrs,  if  any  of  them  lived  amongst  the  Israelites  ? 
'2.  Was  it  possible  or  proper  to  constrain  those  who  were  aliens  from  the 
church  to  embrace  the  JcAvish  religion?  3.  Were  the  sacraments,  among 
which  the  Sabbath  was  enumerated,  to  be  given  in  common  to  the  unbe- 
lievers and  the  church  ?  To  the  first  and  second  of  these  questions  we 
reply,  that  the  strangers  who  lived  among  the  Jews  were  not  bound  or 
compelled  to  conform  to  all  the  ceremonies,  nor  to  the  Jewish  religion  itself, 
but  only  to  such  external  discipline  as  was  necessary  for  the  purpose  of 
avoiding  offence  to  the  church  in  which  they  lived.  A  magistrate  ought 
to  be  a  defender  of  order  and  discipline  among  his  subjects,  as  it  respects 
both  tables  of  the  Decalogue,  and  to  guard  against  and  prohibit  open  idola- 
try and  wickedness ;  and  ought  also  to  avoid,  as  far  as  it  is  possible,  all 
offences  and  occasions  to  sin  that  may  be  given  to  his  subjects  by  foreigners 
and  sojourners.  Furthermore,  there  was  a  pecuhar  reason  calling  for  a 
particular  observance  of  the  Sabbath,  inasmuch  as  it  was  not  then  for  the 
first  time  given  to  the  Israehtes  when  God  gave  them  the  law  by  ]Moses, 
but  had  been  enjoined  upon  all  men  from  the  very  beginning  of  the  world 
by  God  himself,  although  this  precept  had  been  lost  sight  of  by  other 
nations ;  so  much  so,  that  is  was  regarded  as  the  greatest  reproach  which 
they  could  cast  upon  the  Jews  to  term  them  Sabbatarians,  which  appellation 
was  given  to  them  on  account  of  the  rigid  and  exact  observance  which 
they  paid  to  the  Sabbath. 

We  reply  to  the  thij^d  question  proposed,  that  the  Sabbath  was  no  sacra- 
ment to  unbelievers,  although  they  ceased  from  labor  as  well  as  those  who 
worshipped  God  according  to  the  Jewish  faith ;  because  the  promise  that 
Jehovah  would  be  their  sanctifier  did  not  pertain  to  them ;  nor  were  they 
required  to  obstain  from  their  ordinary  labor,  for  an  acknowledgment  and 
confession  of  this  promise,  but  merely  for  the  sake  of  avoiding  offence,  and 
cutting  off  all  occasion  to  sin,  wliich  might  be  given  to  the  people  of  God  by 
their  laboring  on  the  Sabbath  day. 

Nor  thy  cattle.  This  furnishes  still  stronger  proof  that  the  Sabbath  was 
no  sacrament  for  such  as  did  not  believe ;  because  even  the  cattle  were 
required  to  have  rest.  This  rest,  however,  as  far  as  it  has  respect  to  cattle, 
is  neither  the  worship  of  God,  nor  is  it  a  sacrament ;  but  it  was  commanded 
in  respect  to  men:  1.  That  every  occasion  for  working  on  the  Sabbath  day 
might  be  cut  off  from  men,  by  forbidding  them  to  have  their  cattle  at  work 
on  that  day.  2.  That  in  sparing  their  dumb  beasts,  they  might  also  learn 
how  God  would  have  them  to  possess  and  exercise  kindness  and  equity 
towards  their  fellow-men. 

For  in  six  days  the  Lord  made.  The  reason  which  is  added  to  this 
commandment  is  drawn  from  the  example  of  God's  resting  from  the  work 
of  creation,  and  has  respect  to  the  ceremonial  part  of  the  commandment 
concerning  the  seventh  day,  as  we  have  before  shown. 

And  rested  on  the  seventh  day.  This  means  that  God  ceased  to  create 
any  new  w^orks,  the  world  being  now  perfect,  and  such  as  God  desired  it 
to  be.     God  set  apart  this  day  to  divine  worship ;     1.  That  the  rest  of 


THE  FOURTH   COMMANDMENT.  501 

the  seventh  day  might  be  a  monument  of  the  creation  ^vhich  he  had 
accomplished,  and  of  the  constant  care,  preservation,  and  government 
which  he  has  exercised  over  the  works  of  his  hands  from  that  day,  for  his 
own  glory  and  for  the  salvation  of  his  people  ;  and  so  might  excite  us  to 
a  consideration  of  these  his  works,  and  to  praise  and  glorify  his  name  for 
his  benefits  to  mankind,  on  whose  account  God  created  and  preserves  all 
things.  2.  That  by  the  example  of  himself  resting  on  the  seventh  day, 
he  might  exhort  men,  as  by  a  most  effectual  and  constraining  argument,  to 
imitate  him,  and  so  abstain,  on  the  seventh  day,  from  the  labors  to  which 
they  were  accustomed  during  the  other  six  days  of  the  week.  This  imi- 
tation of  God  resting  on  the  seventh  day  is  twofold :  ceremonial  and  moral , 
as  has  been  shown.  So  our  works  also,  from  which  we  are  required  to 
abstain  on  the  Sabbath,  are  of  two  kinds.  Some  are  indeed  commanded 
by  God,  but  are,  nevertheless,  not  to  be  done  when  their  performance  would 
interfere  with  or  hinder  the  worship  of  God.  The  labors  and  duties  which 
belong  to  the  peculiar  callings  of  men  are  of  this  sort.  Others,  again,  are 
prohibited  by  God,  as  sins.  These  works  are  all  prohibited  on  the  Sabbath  ; 
but  by  a  difference  which  is  three-fold :  1.  AVorks  are  forbidden  in  respect 
to  something,  viz.,  in  as  far  as  they  hinder  the  ministry  of  the  church,  or 
give  offence :  sins  are  positively  forbidden.  2.  Works  are  required  to 
be  omitted  only  on  the  Sabbath  day:  sins  at  all  times.  3.  Resting  from 
labor  is  a  type  of  resting  or  ceasing  from  sin,  which  is  the  thing  signified. 

OF  THE  SABBATH. 

Having  now  given  a  brief  explanation  of  the  words  of  the  commandment, 
that  the  doctrine  of  the  Sabbath  and  its  true  sanctification  may  be  the 
better  understood,  we  must  still  further  consider ; 

I.  Whcd  and  how  mani-fold  is  the  Sabbath  7 

II.  In  what  respect  does  it  belong  to  us  f 

III.  Why  was  it  instituted? 

IV.  Hotv  is  it  kept  holy,  and  how  profaned? 

I.    What  and  how  mani-fold  is  the  Sabbath? 

The  word  Sabbath  (in  the  Hebrew  schabhat,  schebbet,  and  shabbathon,^ 
means  quietness,  rest,  or  ceasing  from  labor.  God  so  called  the  day  which 
he  set  apart  to  his  own  public  worship :  1.  Because  he  himself  rested  on 
this  day,  or  ceased  to  create  any  new  works,  although  he  did  not  cease  to 
preserve  that  which  he  had  created.  2.  Because  the  Sabbath  is  an  image 
or  type  of  the  spiritual  rest  from  sin  which  the  faithful  shall  enjoy  in  the 
life  to  come.  3.  Because  we  also  ought  on  this  day  to  cease  from  all 
servile  work,  that  God  may  perform  in  us  his  works.  4.  Because  our 
families  and  cattle  ought  also  to  rest.  The  Sabbath  is,  therefore  a  time 
appointed  for  rest  from  external  works,  whether  morally  or  ceremonially 
forbidden  :  that  is,  from  sins,  and  from  the  labors  of  our  callings  which  have 
respect  to  this  life ;  and  is  also  a  time  set  apart  for  the  performance  of 
those  things  which  belong  to  the  worship  of  God. 

The  Sabbath  may  be  viewed  in  a  two-fold  aspect :  either  as  moral  and 
internal,  or  as  ceremonial  and  external.     The  moral  and  internal^  or 
spintual  Sabbath,  includes  the  studv  of  the  knowledge  of  God  and  of 
36 


562  THE  FOURTH  COMMANDMENT. 

his  works,  with  a  careful  shunning  of  sin,  and  worshipping  God  bj  con- 
fession and  obedience.  Or  we  may  define  it  more  briefly  as  a  ceasing 
from  sin,  and  a  giving  of  ourselves  to  God  to  do  such  works  as  he  requires 
from  us.  The  Sabbath,  although  it  ought  to  be  perpetual  in  those  who 
are  converted,  is  nevertheless  only  begun  in  this  life,  and  is  called  the 
Sabbath  both  because  it  is  even  now  a  true  rest  from  the  labors  and  mise- 
ries of  this  hfe,  with  a  consecration  of  ourselves  to  the  ser\dce  of  God,  and 
also  because  it  was  formerly  signified  by  the  ceremonial  Sabbath.  *'  I  gave 
them  my  Sabbaths  to  be  a  sign  between  me  and  them,  that  they  might 
know  that  I  am  the  Lord  that  sanctify  them."  (Ez.  20 :  12.)  But  in 
the  Hfe  to  come  this  Sabbath  Avill  be  enjoyed  perfectly  and  forever,  and 
will  consist  in  perpetually  praising  and  glorifying  God,  being  entirely  freed 
and  released  from  the  cares  and  labors  with  which  we  are  now  perplexed 
and  occupied.  "  And  it  shall  come  to  pass  that  from  one  new  moon  to 
another,  and  from  one  Sabbath  to  another,  shall  all  flesh  come  to  worship 
before  me,  saith  the  Lord."     (Is.  66  :  23.) 

The  ceremoyiial  or  external  Sabbath  is  a  certain  time  set  apart  in  the 
church  for  the  preaching  of  the  word  and  for  the  administration  of  the 
sacraments,  or  for  the  public  worship  of  God,  during  which  time  there  is 
a  suspension  or  abstinence  from  all  other  works.  This  external  Sabbath 
possesses  likewise  a  two-fold  character,  being  immediate  and  mediate.  The 
former^  or  immediate  Sabbath,  was  that  which  was  instituted  immediately 
by  God  himself,  and  enjoined  upon  the  church  under  the  Old  Testament 
dispensation.     This  Sabbath  was  again  viewed  in  difierent  aspects,  as : 

1.  The  Sabbath  of  days.  This  was  every  seventh  day  of  the  week, 
which  was  more  particularly  and  properly  called  the  Sabbath,  on  account 
of  God's  resting  from  the  work  of  the  creation  of  the  world,  and  on  ac- 
count of  the  rest  which  the  people  of  God  were  required  to  observe  on 
that  day.  Hence,  the  Hebrews  were  accustomed  to  call  the  whole  seven 
days,  or  week,  the  Sabbath,  or  Sabbaths,  by  a  synecdoche.  (Matt.  28:  1.) 
So  it  was  also  in  regard  to  other  festival  days,  as  the  feast  of  the  Passover, 
Pentecost,  Tabernacles,  Trumpets  and  Fasts,  &c. ;  because  the  Jews  upon 
these  days  were  required  to  abtain  from  labor,  and  rest,  as  much  so  as  on 
the  seventh  day. 

2.  The  Sabbath  of  months  were  the  new  moons. 

3.  The  Sabbath  of  years  was  every  seventh  year,  in  which  the  Jews 
were  required  to  intermit  the  tillage  of  their  fields,  during  which  time  they 
neither  sowed  their  fields,  nor  pruned  their  vineyards.  Here  also,  as  in 
the  former  instance,  the  whole  seven  years  were  by  a  synecdoche  called 
Sabbaths.     (Lev.  25  :  4 ;  26  :  85  ;   25  :  8.) 

The  mediate  external  Sabbath  is  that  which  God  has  instituted  through 
the  church  under  the  New  Testament  dispensation,  which  belongs  to  the 
first  day  of  the  week,  which  is  called  Sunday,  or,  more  properly,  the 
Lord's  day,  which  the  Christian  church  has  observed  in  the  place  of  the 
seventh  day  from  the  time  of  the  Apostles,  in  new  of  the  resurrection 
of  Christ,  as  appears  from  what  the  Apostle  John  says :  "  I  was  in  the 
Spirit  on  the  Lord's  day."     (Rev.  1 :  10.) 

Or,  to  express  it  more  briefly,  we  may  say  that  the  ceremonial  Sabbath 
is  two-fold :  the  one  belonging  to  the  Old,  the  other  to  the  New  Testa- 
ment. The  old  was  restricted  to  the  seventh  day:  its  observance  was 
necessary,  and  constituted  the  worship  of  God.     The  neiv  depends  upon  the 


THE  FOURTU   COMMANDMENT. 


668 


decision  and  appointment  of  the  church,  T^hich  for  certain  reasons  has  made 
choice  of  the  first  day  of  the  week,  which  is  to  be  observed  for  the  sake 
of  order,  and  not  from  any  idea  of  necessity,  as  if  this  and  no  other  were 
to  be  observed  by  the  church,  concerning  which  we  shall  presently  speak. 

A  table  respecting  the  distinction  of  the  Sabbath, 
1.  Internal,  moral,  and  spiritual,  as  rest  from  sin. 


The  Sabbath, 
or  an  absti- 
nence from 
work,  is  ei- 
ther 


2.  External 
and  ceremo- 
nial, institu- 
ted by  God 
either 


ate-  r, 
t,as  [ 


1.  Immediate-  i  qi,     «  , 
lyin  th%01dij^^,t^^^- 
Testament-  '  ^^^ 


1.  Of  days, 
as  the 


'  Seventh  day. 

Feast  days, 
as  the  Pass- 
over, Pente- 
cost, &.C. 


1.  Of  months,  as  the  new 
moons. 

3.  Of  years,  as  every  sev- 
enth year. 


2.  Mediately  through  the  church  in  the  New  Testa* 
ment,  as  the  Lord's  day. 


n.    In  how  far  does  the  Sabbath  belong  to  us? 

The  Sabbath  of  the  seventh  day  was  appointed  of  God  from  the  very 
beginning  of  the  world,  to  declare  that  men,  after  his  example,  should  rest 
from  their  labors,  and  especially  from  sin.  This  commandment  was  sub- 
sequently repeated  in  the  law  as  given  by  Moses,  at  which  time  the  cere- 
mony which  had  respect  to  the  observance  of  the  seventh  day,  as  a  day  of 
rest  was  made  a  sacrament  of  sanctification,  by  which  God  declared  that 
he  would  be  the  sanctifier  of  his  church  ;  or,  that  he  would  pardon  the  sins 
of  such  as  would  believe,  and  receive  them  into  favor  on  account  of  the 
Messiah  promised  to  the  fathers,  and  who  would  at  the  appointed  time 
make  his  appearance  in  the  world.  The  reason  why  the  ceremonial  Sab- 
bath of  the  seventh  day  is  now  abolished,  is  because  it  was  typical,  signi- 
fying the  benefits  of  the  Messiah,  and  admonishing  the  people  of  God  of 
their  duty.  It  was  for  the  same  reason  that  all  the  other  sacraments,  sa- 
crifices and  ceremonies,  instituted  before  and  after  the  giving  of  the  law, 
were  abolished  by  the  coming  of  Christ,  who  fulfilled  all  that  was  signified 
by  these  things.  But  although  the  ceremonial  Sabbath  has  been  abolished 
in  the  New  Testament,  yet  the  moral  still  continues,  and  pertains  to  us  as 
well  as  to  others ;  for  there  is  now  just  as  much  necessity  for  a  certain 
time  to  be  set  apart  in  the  Christian  church  for  the  preaching  of  God's 
word,  and  for  the  public  administration  of  the  sacraments,  as  there  was 
formerly  in  the  Jewish  church.  Yet  we  must  not  suppose  that  we  are 
restricted  or  tied  down  either  to  Saturday,  Wednesday,  or  any  other  day. 
The  apostolic  church,  to  distinguish  itself  from  the  Jewish  synagogue, 
chose,  in  the  exercise  of  the  liberty  conferred  upon  it  by  Christ,  the  first 
day  of  the  week  in  the  place  of  the  seventh,  because  on  that  day  the  res- 
urrection of  Christ  took  place,  by  which  the  internal  and  spiritual  Sabbath 
is  begun  in  us.  In  a  word,  we  are  bound  to  the  sabbath,  whether  consid- 
ered morally  or  ceremonially,  as  it  respects  that  which  is  general,  but  not 


564  THE   FOUETH   COMMANDMENT. 

as  it  respects  that  which  is  particular ;  or,  in  other  words,  there  is  a  ne- 
cessity that  we  should  have  a  certain  day  on  which  the  church  should  be 
instructed  and  the  sacraments  administered  ;  yet  we  are  not  bound  or  tied 
down  to  any  particular  day. 

The  Jews  present  the  following  objections  against  the  abrogation  of  the 
ceremonial  Sabbath :  1.  The  Decalogue  is  a  perpetual  law.  The  com- 
mandment respecting  the  Sabbath  is  a  part  of  the  Decalogue.  Therefore 
it  is  a  perpetual  law,  and  should  not  be  aboHshed.  Ans.  The  Decalogue  is 
a  perpetual  law  in  as  far  as  it  is  moral ;  but  those  things  which  were 
added  to  it  for  the  sake  of  signification,  or  which  may  be  viewed  as  limita- 
tions of  the  moral  precepts  of  the  Decalogue,  were  to  be  preserved  merely 
to  the  coming  of  the  Messiah. 

Obj.  2.  The  commandments  of  the  Decalogue  pertain  to  all  men.  This 
commandment  is  one  of  the  precepts  of , the  Decalogue.  Therefore  it  per- 
tains to  all  men,  and  so  ought  not  to  be  abohshed.  Ans.  We  grant  the 
argument,  in  as  far  as  it  respects  that  wliich  is  moral.  But  tliis  command- 
ment is  in  part  ceremonial,  and  in  this  respect  does  not  pertain  to  us, 
although  that  which  is  general  does.  The  reasons  of  this  are  evident :  1. 
Paul  says,  "  Let  no  man  judge  you  in  meat,  or  in  drink,  or  in  respect  of 
an  holy-day."  (Col.  2 :  16.)  2.  The  Apostles  themselves  changed  the 
Sabbath  of  the  seventh  day.  3.  From  the  design  of  the  law.  It  was  a 
type  of  things  that  were  to  be  fulfilled  by  Christ,  viz.,  of  sanctification, 
&c.  Every  type  now  must  give  place  to  its  antitype,  or  to  that  which  is 
signified  by  it.  Again :  the  Jewish  nation  was  by  this  means  separated 
from  the  other  nations  of  the  earth,  which  separation  was  removed  or 
taken  away  by  Christ. 

Obj.  3.  The  Lord  says  of  the  Sabbath,  "It  is  a  sign  between  me  and 
the  children  of  Israel  forever:  and  an  everlasting  covenant."  (Ex.  31: 
16,  17.)  Therefore  the  Sabbath  of  the  seventh  day  is  perpetual,  and 
never  to  be  abolished.  Ans.  1.  The  ceremonial  Sabbath  was  perpetual 
until  the  coming  of  Christ,  who  put  an  end  to  ceremonies  by  fulfilling  them. 
2.  The  Sabbath  is  to  continue  forever  as  it  respects  the  thing  which  it 
signified,  which  is  a  ceasing  from  sin  and  a  rest  in  God.  In  this  sense  all 
the  types  of  the  Old  Testament  are  perpetual,  even  the  kingdom  of  David 
itself;  which  was,  nevertheless,  overthrown  before  the  coming  of  Christ. 
We  may  here  refer  the  reader  to  w^hat  has  already  been  said  respecting 
the  abrogation  of  the  law,  under  the  third  general  division  of  the  Law, 
particularly  the  first  and  second  objections. 

Obj.  4.  The  laws  which  were  given  before  the  time  of  Moses  were  un- 
changeable. The  precept  respecting  the  setting  apart  of  the  seventh  day 
as  the  Sabbath,  was  given  before  the  time  of  Moses.  Therefore  it  is 
unchangeable,  even  though  we  may  grant  that  the  Mosaic  ceremonies  were 
to  be  changed.  Ans.  The  major  proposition  is  particular,  being  true  only 
as  it  respects  those  laws  w^hich  are  moral,  and  not  concerning  those  which 
are  ceremonial.  For  even  the  ceremonies  which  were  instituted  by  God 
before  the  time  of  Moses,  which  were  types  of  the  benefits  which  the  Mes- 
siah was  to  procure,  have  been  abolished  by  the  coming  of  Christ ;  as  is 
true  of  circumcision,  given  to  Abraham,  and  of  the  sacrifices  which  our 
first  parents  were  commanded  to  ofier. 

Obj.  5.  The  laws  which  God  gave  before  the  fall  are  binding  upon 
all  men,  and  were  not  types  of  the  benefits  of  the  Messiah,  inasmuch 


THE   FOUIITII   COMMANDMENT.  565 

as  the  promise  respecting  the  Messiah  was  not  then  given,  and  tlierc  Avas 
one  and  the  same  condition  pertaining  to  the  whole  human  race.  But  God 
had  ah-eady  set  apart  the  seventh  day  as  a  day  of  rest,  before  the  fall  of 
our  first  parents.  Therefore  this  commandment  is  universal  and  perpetual. 
Ans.  The  major  proposition  is  true  as  it  respects  the  moral  law,  some  nat- 
ural conceptions  and  principles  of  which  were  impressed  upon  the  mind  of 
man  in  his  creation  ;  but  not  as  touching  the  observance  of  the  seventh  day, 
■which  after  the  fall  was  made  in  the  law  of  Moses  a  type  of  the  benefits  of 
the  Messiah ;  and  was,  therefore,  as  other  ceremonies  which  were  then  in- 
stituted, or  instituted  at  an  earlier  period,  made  changeable  by  the  coming 
of  Christ ;  for  God  will  not  permit  the  types  and  shadows  of  certain  things 
to  remain  any  longer  in  force,  when  the  things  which  they  signify  become 
real.  Hence,  although  we  grant  that  the  exercises  of  divine  worship  were 
to  have  been  observed  upon  the  seventh  day,  according  to  the  command  of 
the  Decalogue,  as  well  as  if  men  never  had  sinned,  as  now  since  they  have 
sinned ;  yet  after  God  had  placed  the  observance  of  this  particular  day 
among  those  things  which  were  shadows  of  the  benefits  of  the  Messiah 
which  was  to  come,  by  the  new  law  which  was  given  to  Moses,  it  became 
changeable  with  other  ceremonies. 

Obj.  6.  If  the  cause  of  any  law  be  perpetual,  the  law  itself  must  be 
perpetual.  The  remembrance  and  celebration  of  the  creation  of  all  things, 
together  with  meditation  upon  the  works  of  God,  is  a  perpetual  cause,  call- 
ing for  the  observance  of  the  seventh  day  as  the  sabbath.  Therefore  the 
law  respecting  the  observence  of  the  seventh  day  as  the  sabbath  is  un- 
changeable, even  after  the  coming  of  Christ.  Ans.  We  must  here  again 
make  a  distinction  in  replying  to  the  major  proposition :  That  law  is  indeed 
unchangeable  by  reason  of  an  immutable  cause,  provided  that  cause  or  end 
necessarily  and  constantly  require  this  law  as  an  efiect  or  as  a  means ;  but 
not  if  at  other  times  the  same  end  may  be  more  successfully  reached  by  other 
means,  or  in  case  the  law-giver  may  accomplish  it  as  well  by  another  law. 
But  we  may  meditate  upon  the  works  of  God  and  magnify  his  power  and 
goodness  as  they  appear  in  them  upon  any  other  day,  as  well  as  upon  the 
seventh  day.  Therefore  this  cause  does  not  demand  a  perpetual  law  res- 
pecting the  observance  of  the  seventh  day  as  the  sabbath. 

The  Anabaptists  bring  as  an  objection  against  the  observance  of  the  first 
day  of  the  week,  or  the  Lord's  day,  those  passages  of  Scripture  which  for- 
bid any  distinction  being  made  between  days  under  the  Xcav  Testament. 
*^  Let  no  man  judge  you  in  respect  to  an  holy-day."  "  Ye  observe,  days 
and  months,  and  times,  and  years."  "  He  that  regardeth  the  day,  regard- 
eth  it  unto  the  Lord ;  and  he  that  regardeth  not  the  day,  to  the  Lord  he 
doth  not  regard  it,"  &c.  (Col.  2 :  16.  Gal.  4 :  10.  Rom.  14 :  6.) 
Therefore,  say  they,  the  observance  of  the  first  day  is  as  much  condemned 
as  that  of  the  seventh.  We  reply  to  the  antecedent ;  That  the  Scriptures 
do  not  simply,  or  absolutely  forbid  Christians  to  make  a  distinction  between 
days,  but  only  when  it  is  done  with  an  idea  of  establishing  ceremonial  wor- 
ship, or  of  necessity.  But  it  is  not  in  this  way  that  the  church  observes  the 
Lord's  day,  or  the  first  day  of  the  week.  The  observance  of  the  first  day 
of  the  week  on  the  part  of  Christians  difiers  in  two  respects  from  the  ob- 
servance of  the  Jewish  sabbath.  1.  It  was  not  lawful  for  the  Jews,  on  ac- 
count of  the  express  command  of  God,  to  alter  or  change  the  sabbath  of 
the  seventh  day,  as  being  a  part  of  the  ceremonial  worsjiip.     But  the 


5QQ  THE   FOURTH   COMMANDMENT. 

Christian  church,  in  the  exercise  of  her  own  liberty,  sets  apart  the  first,  or  any 
other  day  to  the  ministry,  without  connecting  with  it  any  opinion  of  neces- 
sity, or  worship.  2.  The  ancient  Sabbath  was  a  type  of  things  in  the  Old 
Testament  which  were  to  be  fulfilled  by  Christ.  But  in  the  New  Testament 
that  signification  has  ceased,  whilst  respect  is  had  merely  to  order  and  pro- 
priety, without  which  the  ministry  of  the  church  would  either  be  no  minis- 
try, or  at  least  not  a  properly  constituted  one. 

III.    For  what  was  the  Sabbath  instituted? 

The  ultimate  ends  for  which  the  Sabbath  was  instituted  are  chiefly  these : 

1.  The  public  worship  of  God  in  the  church. 

2.  The  preservation  of  the  ecclesiastical  muiistry,  which  is  an  office  di- 
vinely instituted  to  give  instruction  to  the  church  concerning  God  and  his 
will,  out  of  the  holy  Scriptures,  deliveredby  the  prophets  and  Apostles,  and 
to  administer  the  sacraments  according  to  divine  appointment.  This  is  a  most 
important  end,  on  account  of  which  the  Sabbath  was  instituted,  inasmuch  as 
the  public  and  ordinary  preaching  of  the  gospel,  in  connection  with  the 
offering  up  of  prayer,  thanksgiving  and  the  use  of  divine  rites,  are 
pubHc  exercises,  exciting  and  cherishing  faith  and  repentance  in  the  elect. 

3.  That  it  might  be  in  the  Old  Testament  a  type  signifying  the  spirit- 
ual and  eternal  sabbath.  "  I  gave  them  my  sabbaths,  to  be  a  sign  between 
me  and  them,  that  they  might  know  that  I  am  the  Lord  that  sanctify 
them."     (Ez.  20  :  12.) 

4.  That  the  circumstance  of  the  seventh  day  might  remind  and  ad- 
monish men  of  the  creation  of  the  world,  and  of  the  duty  of  meditating 
upon  the  works  which  God  made  in  six  days. 

5.  That  works  of  charity,  liberality  and  kindness  might  especially  be 
performed  towards  our  neighbor  on  this  day. 

6.  For  the  sake  of  bodily  rest  both  to  man  and  beasts :  to  beasts  for 
the  sake  of  man. 

7.  That  men  might  by  their  example  provoke  one  another  to  piety  and 
the  worship  of  God.  "  I  will  declare  thy  name  unto  my  brethren  ;  in  the 
midst  of  the  congregation  will  I  praise  thee."     (Ps.  22  :  22.) 

8.  That  the  church  might  by  this  means  be  visible  in  the  world,  and 
be  distinguished  from  idolators  and  blasphemers,  so  that  those  who  are  yet 
out  of  the  church  may  know  to  what  communion  they  ought  to  attach 
themselves.  The  Sabbath  now  was  a  mark  under  the  Old  Testament  by 
which  the  people  Israel  were  distinguished  and  separated  from  other  nations. 

IV.    How  IS  the  Sabbath  kept  holy,  and  how  profaned,  or  what 

ARE   the   works    COMMANDED    AND    FORBIDDEN   ON   THE    SABBATH. 

The  sanctification  of  the  Sabbath  consists  in  performing  such  holy  works 
as  God  has  commanded  to  be  done  on  this  day.  So  on  the  other  hand,  the 
sabbath  is  profaned  either  when  holy  works  are  omitted,  or  when  such 
works  are  performed  as  hinder  the  ministry  of  the  church,  and  as  are  con- 
trary to  the  things  which  belong  to  the  proper  sanctification  of  the  sab- 
bath. 

The  works  by  which  the  Sabbath  is  sanctified,  and  those  which  are  con- 
trary thereto,  «being  the  ones  by  which  it  is  profaned,  are  chiefly  these : 


TUE  FOURTU   COMMANDMENT.  66T 

I.  Rightly  to  teacu  and  instruct  the  church  concerniny  God  and  Mb 
mil.  The  teacLing  ^vliich  is  here  enjoined  is  diflereut  from  that  required 
by  the  third  commandment ;  for  there  the  propagation  of  the  doctrine  of 
the  chm-ch  is  made  the  duty  of  every  one  privately ;  whilst  here  tlic  office 
of  teaching  is  committed  to  certain  persons,  who,  being  divinely  furnished 
with  the  gifts  necessary  for  this  calling,  are  lawfully  called  by  the  church,  to 
act  in  the  capacity  of  teachers.  This  commandment  now  requires  all  those 
who  are  called  to  teach  in  the  church,  faithfully  to  dcUver  and  expound 
sound  doctrine,  both  publicly  to  those  who  assemble  together  for  the  pur- 
pose of  receiving  instruction,  and  to  every  one  privately  as  occasion  and 
necessity  may  admit  and  require,  all  of  which  is  done  for  public  edifica- 
tion and  for  the  salvation  of  each  one  individually.  The  following  and 
similar  passages  of  Scripture  may  here  be  appropriately  cited,  Liv.  10 : 
11.     Acts  13  :  15  ;  17  :  2.     2  Tim.  4 :  2,  &c. 

The  opposite  of  this  includes,  1.  An  omission,  or  neglect  of  the  duty  of 
teaching,  w^hether  privately  or  pubUcly,  concerning  which  God  complains, 
through  the  prophet,  when  he  says:  "  Woe  be  to  the  shepherds  of  Israel 
that  do  feed  themselves  !  Should  not  the  shepherds  feed  the  flocks."  (Is. 
56:  10.     Ez.  34:  2.) 

II.  To  administer  the  sacraments  according  to  divine  appointment. 
This  should  likewise  be  performed  by  the  ministers  of  the  church  lawfully  call- 
ed for  the  purpose  of  attending  to  this  duty.  Yet  we  must  not  suppose  that 
the  administration  of  the  sacraments  is  any  more  restricted  and  tied  down 
to  certain  days  and  times,  than  the  preaching  of  the  word.  All  that  is  ne- 
cessary is  that  the  administration  should  be  pubHc,  that  it  should  be  done  by 
the  ministers  of  the  church  who  bear  a  public  character,  and  represent 
God  speaking  with  men.  So  circumcision  was  administered  on  any  day,  which 
might  be  the  eighth  day  after  the  birth  of  the  child,  whether  it  was  the 
Sabbath  or  not.  So  baptism  may  be  administered  at  any  time  ;  though  the 
administration  of  the  sacraments  should  take  place  chiefly  on  the  sabbath 
dag.  "  \Vhen  ye  come  together  in  one  place,  this  is  not  to  eat  the  Lord's 
supper."  "  "WTierefore,  my  brethren,  when  ye  come  together  to  eat,  tarry 
One  for  another."  "  And  they  continued  steadfast  in  the  Apostles'  doc- 
trine and  fellowship,  and  in  breaking  of  bread  and  prayers."  (1  Cor.  11 : 
20,  33.     Acts  2:  42.) 

To  the  law^ful  administration  of  the  sacraments  is  opposed  an  omission  of 
this  dutg,  or  a  neglect  to  exhort  the  church  to  a  proper  use  of  the  sacra- 
ments. The  same  thing  is  also  true  in  regard  to  such  an  administration  of 
the  sacraments  as  is  imlauful,  which  is  the  case  whenever  any  thing  is 
taken  away  from,  or  added  to  those  ordinances,  which  have  been  divinely 
instituted,  or  when  there  is  any  change  made  in  them ;  or  when  those  are 
excluded  from  the  sacraments  who  ought  to  be  admitted,  and  others  are 
admitted  who  ought  to  be  excluded ;  or  when  the  people  are  not  properly 
instructed  in  relation  to  their  lawful  use. 

III.  Diligently  to  learn  the  doctrine  of  the  church,  which  is 
to  frequent  the  public  gatherings  of  the  saints  for  the  purpose  of  hearing 
and  learning  the  doctrine  delivered  from  heaven,  and  having  heard  it,  to 
meditate  seriously  upon  it  and  enquire  into  its  truth :  but  more  especially 
to  devote  those  days  which  have  been  set  apart  to  the  ministry  and  service 
of  God,  in  reading,  in  meditating  and  discoursing  upon  divine  things. 
These  things  are  evident  and  follow  naturally  from  their  correlatives ;  for 


568  THE   FOURTH   CGMMANDMEXT. 

if  God  will  have  those  \yhose  duty  it  shall  be  diligently  to  teach  on  the 
sabbath  day,  he  also  requires  men  diligently  to  hear  and  learn  this  doctrine 
■which  he  reveals  unto  them  through  his  servants,  and  to  accompany  this 
hearing  with  private  meditation^  as  in  the  case  of  the  Bereans  of  whom  it 
said  ;  "  These  were  more  noble  than  those  in  Thessalonica,  in  that  they  re- 
ceived the  word  with  all  readiness  of  mind,  and  searched  the  Scriptures 
daily  whether  these  things  were  so."  (Acts  17:  11.)  Such  a  study  of 
tlue  doctrine  of  the  church  is,  however,  especially  necessary  for  those  who 
either  now,  or  hereafter  may  be  called  to  minister  to  the  church  in  the  capa- 
city of  teachers.  Hence  it  is  that  the  Apostle  exhorts  Timothy  to  give 
attendance  to  reading,  to  exhortation  and  doctrine.     (1  Tim.  4:  13.) 

The  opposite  of  such  a  diligent  study  of  the  doctrine  of  the  church, 
shows  itself  in  its  lowest  and  most  common  form,  1.  In  a  contempt  and  ner- 
glect  of  this  doctrine,  which  may  be  said  to  take  place  whenever  men 
absent  themselves  from  the  public  assemblies  of  the  church  without  any 
just  hindrance,  or  excuse,  and  attend  to  such  things  on  the  Sabbath  day  as 
could  easily  be  deferred ;  or  when  they  appear  in  the  church  among  the 
worshippers  of  God,  without  giving  a  proper  hearing  or  attention  to  the 
sermons  which  are  delivered  ;  or  when  they  do  not  meditate  upon  and  en- 
quire into  the  truth  of  the  doctrine  of  God's  word. 

2.  A  neglect  to  obtain  a  hioivledge  of  the  teachings  of  the  church  from 
those  who  are  called  of  God  to  the  study  of  this  doctrine,  or  who  may 
hereafter  devote  themselves  to  the  work  of  spreading  a  knowledge  of  God 
and  his  will,  and  who  may  have  greater  opportunity  and  abihty  of  impart- 
ing a  knowledge  of  this  doctrine  than  others — "  For  unto  whomsoever  much 
is  given,  of  him  much  shall  be  required."     (Luke  12  :  48.) 

3.  Curiosity,  which  is  a  desire  to  know  or  hear  those  things  which  God 
has  not  revealed,  which  are  unnecessary  and  new.  "  For  men  to  search 
their  own  glory  is  not  glory."  "  But  foolish  and  unlearned  questions  avoid 
knowing  that  they  do  gender  strife."  "  The  time  will  come  when  they 
will  not  endure  sound  doctrine ;  but  after  their  own  lusts  shall  they  heap 
to  themselves  teachers,  having  itching  ears."  (Prov.  25:  27.  2  Tim.  2: 
23  ;  4  :  3.     See  also  1  Tim.  4  :  7.     Tit.  3  :  9.) 

IV.    To  USE  THE  SACRAMENTS  ACCORDIXG  TO  DIVINE  APPOINTMENT.   "Upon 

the  first  day  of  the  week,  when  the  disciples  came  together  to  break  bread, 
Paul  preached  unto  them,"  &c.  (Acts  20  :  7.)  So  God  commanded  that 
the  Passover  should  be  observed  in  a  solemn  assembly  of  the  people,  and 
assigned  certain  sacrifices  to  the  Sabbath  and  other  holy  days.  And  as 
God  will  have  his  word  publicly  preached  and  heard,  so  he  will  also  have 
the  true  and  lawful  use  of  the  sacraments  observed  and  seen  in  the  public 
assemblies  of  the  church,  inasmuch  as  both  are  marks  by  which  the  true 
church  may  be  known  and  distinguished  from  all  other  religions  and  people. 
The  sacraments,  also,  just  as  the  word,  constitute  a  part  of  the  pubhc  wor- 
ship of  God  in  the  church,  and  are  means  to  stir  up  and  cherish  faith  and 
godliness  in  the  faithful.  Hence  the  use  of  the  sacraments  is  most  inti- 
mately connected  with  a  proper  observance  and  sanctification  of  the  Sabbath. 
To  such  a  lawful  use  of  the  sacraments  there  is  opposed, 

1.  A  neglect  and  contempt  of  the  sacraments. 

2.  A  profanation  of  the  sacraments ;  as  when  they  are  observed  in  a 
manner  difierent  from  what  God  has  commanded,  or  by  those  for  whom 
they  were  not  instituted. 


» 


THE  FOURTH   COMMANDMENT.  569 

3.  A  superstitious  use  of  the  sacraments ;  as  Avhcn  salvation  and  the 
grace  of  God  are  tied  to  the  observance  of  the  rites,  or  when  they  are 
directed  to  such  ends  as  God  has  not  appointed.  "  The  uncircumcised 
man-child  whose  flesh  of  his  fore-skin  is  not  circumcised,  that  soul  shall  be 
cut  off  from  his  people."  "  He  that  killeth  an  ox,  is  as  if  he  slew  a  man; 
he  that  sacrificeth  a  lamb,  is  as  if  he  cut  oflf  a  dog's  neck,"  &c.  (Gen. 
17  :  14.     Is.  66  :  3.) 

V.  A  PUBLIC  CALLING  UPON  GoD,  in  which  we  unite  our  own  confession, 
thanksgiving  and  prayer  with  the  church  ;  for  God  will  not  only  be  invoked 
by  every  one  privately,  but  also  publicly  by  the  whole  church,  for  his  own 
glory  and  our  comfort.  It  is  for  this  reason  that  Christ  has  added  a  spe- 
cial promise  to  such  prayers  as  are  offered  up  publicly.  "  it"  two  of  you 
shall  agree  on  earth  as  touching  any  thing  that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father  which  is  in  heaven.  For  where  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst  of  them." 
(Matt.  18  :  19,  20.)  It  is  not  public  prayer,  but  ostentation  and  hypoc- 
risy, the  counterfeit  of  true  piety,  that  Christ  condemns,  when  he  says, 
"  When  thou  pray  est  enter  into  thy  closet,  and  when  thou  hast  shut  thy 
door,  pray  to  thy  Father  which  is  in  secret,  and  thy  Father  which  seeth  in 
secret  shall  reward  thee  openly."  (Matt.  6 :  6.)  That  this  is  the  true 
sense  of  these  words  is  evident  from  what  immediately  precedes,  where 
Christ  says,  "  When  thou  pray  est  thou  shalt  not  be  as  the  hypocrites  are, 
for  they  love  to  pray  standing  in  the  synagogues  and  on  the  corners  of  the 
street,"  &c.  The  difference  between  the  invocation  which  is  here  enjoined 
and  that  which  is  enjoined  in  the  third  commandment  consists  in  this,  that 
this  is  public,  ha^dng  respect  to  the  whole  church,  whilst  that  is  private, 
having  respect  to  each  one  individually. 

The  extremes  of  this  virtue  are,  1.  A  neglect  or  want  of  attention  to 
the  prayers  of  the  church. 

2.  A  hypocritical  offering  of  prayer  with  the  church,  when  there  is  no 
heart-felt  devotion. 

3.  A  mere  repetition  of  'prayers^  without  any  edification  to  the  church. 
"  For  thou  verily  givest  thanks  well,  but  the  other  is  not  edified."  (1  Cor. 
14:  17.) 

VI.  Charity  and  liberality  to  the  poor,  which  consists  in  givmg 
alms,  and  performing  works  of  love  to  the  needy,  to  sanctify  the  Sabbath 
in  this  way  by  shewing  our  obedience  to  the  doctrine  of  Christ.  We  may 
here  appropriately  cite  the  discourse  of  Christ  concerning  the  Sabbath,  in 
which  he  asked  the  Jews,  "  Is  it  lawful  to  do  good  on  the  Sabbath  day,  or 
to  do  evil."  (Mark  3  :  4.)  And  although  God  will  have  us  to  observe 
this  Sabbath  during  our  whole  life,  yet  he  desu-es  that  we  give  an  example 
and  evidence  of  it  especially  at  such  times  as  are  allotted  for  teaching  and 
studying  his  word.  For  if  any  one  shows  no  disposition  to  obey  God  when 
the  doctrine  of  God's  word  sounds  in  his  ears,  and  when,  free  from  other 
cares,  God  commands  us  to  give  ourselves  to  the  contemplation  of  godli- 
ness and  repentance,  he  declares  by  such  indifference  that  he  will  much 
less  do  it  at  other  times.  Hence  it  has  always  been  the  practice  of  the 
church  to  bestow  alms  upon  the  Sabbath  day,  and  to  perform  acts  of  char- 
ity towards  those  who  need  our  help  and  sympathy.  "  Send  portions  unto 
them  for  whom  nothing  is  prepared  ;  for  this  day  is  holy  unto  the  Lord." 
(Neh.  8 :  10.) 


570  THE  FOURTH  COMMA^'DMENT. 

The  opposite  of  this  virtue  shows  itself  in  a  neglect  and  contempt  of  the 
poor,  and  in  giving  our  alms  for  the  sake  of  being  seen  of  men,  which 
Christ  condenms. 

YII.  The  uoxoe  of  the  ecclesiastical  ministry,  which  embraces  many 
particulars,  among  which  we  may  mention,  1.  Reverence^  wliich  consists  in 
an  acknowledgment  of  the  divine  order  and  will  in  the  institution  and 
preservation  of  the  ministry,  in  gathermg  the  church  by  means  of  it, 
and  in  the  declaration  of  this  our  judgment  concerning  the  ministry  both  in 
word  and  deed.  "  Let  a  man  so  account  of  us  as  of  the  ministers  of 
Christ,  and  stewards  of  the  mysteries  of  God."  "  We  are  ambassadors 
for  Christ,  as  though  God  did  beseech  you  by  us."  (1  Cor.  4:1.  2  Cor. 
5:20.) 

2.  Love^  by  which  we  wilHngly  frequent  the  gatherings  of  the  church, 
hear  and  study  the  doctrine  of  Christ,  and  desire  and  pray  for  every  need- 
ful blessing  to  rest  upon  the  faithful  ministers  of  the  chui'ch,  not  merely  in 
view  of  the  duty  of  love  which  we  owe  to  them,  but  also  on  account  of  the 
office  which  they  discharge.  "  How  amiable  are  thy  tabernacles,  0  Lord 
of  hosts  !  My  soul  longeth,  yea,  even  thirsteth  for  the  courts  of  the  Lord." 
"  I  was  glad  when  they  said  unto  me.  Let  us  go  unto  the  house  of  the 
Lord."     (Ps.  84:1,  2;  122:1.) 

3.  Obedience  in  those  things  which  belong  to  the  ministry.  "  Obey 
them  that  have  the  rule  over  you."  (Heb.  12 :  17.)  The  works  of  love 
to  God  and  oui*  neighbor,  including  the  entire  life  of  the  christian,  which 
is  the  spiritual  Sabbath,  fall  properly  under  this  head ;  for  to  observe  the 
spiritual  Sabbath  is  nothing  else  than  to  obey  the  voice  of  God,  speaking  to 
us  through  the  ministry  of  the  church,  in  regulating  and  directing  the  life. 

4.  Gratitude^  which  includes  such  duties  as  pertain  to  the  preservation 
of  the  ministry  and  of  ministers ;  for  if  God  designs  that  there  should  be 
a  ministry,  he  also  designs  that  it  should  be  perpetuated,  and  that  every 
one  contribute  to  the  extent  of  his  abihty  to  the  accomplishment  of  this 
object.  We  may  here  approprirtely  cite  the  laws  of  Moses  respecting  the 
fii-st-bom,  the  fii-st-fruits,  tithes  and  many  other  offermgs  which  were  given 
to  the  priests  and  Levites,  by  way  of  compensation,  that  so  they  might  give 
themselves  wholly  to  their  work  without  any  distraction.  And  although 
the  circumstances  of  these  laws  have  been  abolished,  yet  the  general 
principle  which  lies  at  the  bottom  will  continue  forever ;  because  God  will 
have  the  ministry  of  the  church  maintained  to  the  end  of  the  world. 
*'  Take  heed  to  thyself  that  thou  forsake  not  the  Levite  as  long  as  thou 
livest  uix>n  the  earth."  "  AYho  goeth  a  warfare  at  any  time  at  his  own 
charges  ?  Who  planteth  a  vineyard  and  eateth  not  of  the  fruit  thereof? 
Who  feedeth  a  flock  and  eateth  not  of  the  milk  of  the  flock  ?"  &c.  (Deut. 
12  :  19.  1  Cor.  9  :  7.  See  also  Gal.  QiQ.  1  Tim.  5 :  17.  Matt.  10 : 
14.)  The  maintenance  of  schools  may  be  embraced  under  this  part  of 
the  honor  wliich  is  due  to  the  ministry ;  for  unless  the  arts  and  sciences  he 
taught,  men  can  neither  become  properly  qualified  to  teach,  nor  can  the 
pui'ity  of  doctrine  be  preserved  and  defended  against  the  assaults  of  heretics. 

5.  Moderation  and  alloicance  in  bearing  such  infirmities  and  imperfec- 
tions of  ministers  as  do  not  greatly  and  evidently  corrupt  and  impede  the 
objects  of  the  ministry,  and  injui-e  the  church  by  giving  ofience.  "  Against 
an  elder  receive  not  an  accusation,  but  before  two  or  three  witnesses." 
(ITim.  5:  19.) 


THE   MINISTRY   OF  THE   CnURCn.  571 

Tlie  opposite  of  all  this  is  embraced  in  a  contempt  of  the  miniHtry  of  tlio 
church,  -winch  takes  place  Avhcncver  this  ministry  is  abolished,  or  is  com- 
mitted to  persons  miworthy  of  such  a  trust,  or  when  it  is  not  acknowledged 
as  the  means  which  God  will  employ  for  gathering  the  church ;  the  same 
thing  is  likewise  time  when  the  ministers  of  the  church  are  treated  with 
contempt  and  reproach,  Avlien  their  teachings  are  heard  but  not  practiced 
in  the  Ufc,  when  acts  of  charity  arc  overlooked,  and  when  it  is  made 
ineffectual  by  things  of  a  trifling  and  wicked  character.  So  there  is  a 
contempt  of  the  ministry  of  the  church  when  a  sufficient  and  necessary 
support  is  w^ithheld,  or  when  it  is  not  protected  and  defended,  and  when 
other  duties  of  gratitude  are  not  performed  towards  the  ministers  of  Christ, 
when  schools  are  not  maintained  and  supported,  when  learning  is  neglected, 
and  when,  instead  of  making  proper  allowance  for  such  defects  of  ministers 
as  result  from  our  natural  w^eakness  and  imperfection,  they  are  treated  with 
contempt  and  derision.  It  is  also  in  opposition  to  the  use  of  the  ministry, 
and  at  the  same  time  a  contempt  thereof,  whenever  any  one  by  his  advice, 
example,  or  other  means,  prevents  his  own  family  or  others  from  attending 
upon  the  public  instructions  of  the  sanctuary. 

CONCERNING   THE   MINISTRY   OF  THE   CHURCH. 

Having  now  seen  that  this  fourth  commandment  sanctions  and  authorises 
the  public  worship  of  God,  and  so  by  consequence  the  ministry  of  the 
church,  together  with  the  honor  and  use  connected  with  it,  it  is  necessary 
that  we  should  here  make  some  remarks  in  reference  to  the  ministry  j  and 
in  so  doing  we  shall  inquire, 

I.  What  is  the  ministry  of  the  church  f 

n.  For  what  end  has  it  been  instituted  f 

III.  What  are  the  grades  of  ministers  ? 

IV.  Wliat  are  the  duties  devolving  upon  the  ministers  of  the  church  f 
V.  To  whom  should  the  yninistry  he  committed  f 

I.    What  is  the  Ministry  of  the  church? 

The  ecclesiastical  ministry  is  that  office  which  God  has  instituted  in  his 
church  to  which  he  has  committed  the  preaching  of  his  word,  and  the 
administration  of  the  sacraments  according  to  divine  appointment. 

The  ministry  of  the  church  includes,  therefore,  these  two  things  —  the 
preaching  of  the  word  and  the  administration  of  the  sacraments. 

II.    For  what  has  the  Ministry  of  the  church  been  instituted  ? 

The  reasons  for  which  God  instituted  the  ministry  of  the  church  are, 

1.  TJie  glory  of  God.  God  will  not  only  be  praised  and  called  upon  by 
men  privately,  but  also  by  the  public  voice  of  the  whole  church.  "  Bless 
ye  God  in  the  congregations."     (Ps.  68 :  26.) 

2.  That  it  may  be  a  means  or  instrumentahty  by  which  men  may  be 
converted  to  God.  "  He  gave  some  apostles,  and  some  prophets,  and  some 
evangelists,  and  some  pastors  and  teachers,  for  the  perfecting  of  the 
saints,"  &c. 

3.  That  God  might  in  this  way  accommodate  himself  to  our  weakness 
and  infirmity  in  teaching  men  by  men. 


572  THE  MINISTRY   OF  THE   CHURCH. 

4.  That  men  miglit  provoke  one  another  by  their  example  to  godliness, 
and  to  the  praise  and  worship  of  God."  "  I  will  declare  thy  name  unto 
my  brethren."     (Ps.  22  :  22.) 

5.  That  God  may  thus  show  his  mercy,  in  that  he  commits  to  the  hands 
of  men  that  great  work,  the  ministry  of  reconciliation,  which  the  Son  of 
God  himself  discharged. 

6.  That  the  church  may  be  visible  in  the  world,  that  so  the  elect  may 
know  to  what  they  ought  to  attach  themselves,  and  that  the  reprobate  may 
be  rendered  perfectly  inexcusable  in  that  they  despise  and  endeavor  to 
make  ineffectual  the  voice  and  call  which  God  addresses  in  their  hearing. 
'''  But  I  say.  Have  they  not  heard  ?  Yes,  verily,  their  sound  went  into  all 
the  earth,  and  their  words  unto  the  ends  of  the  world."  (Rom.  10 :  18. 
See  also  2  Cor.  2 :  14,  15, 16.) 

III.    What  are  the  grades  or  degrees  op  Ministers? 

Some  ministers  are  called  immediately  by  God,  whilst  others  again  are 
called  mediately  by  the  church.  Prophets  and  Apostles  have  been  called 
in  the  way  first  mentioned.  Prophets  were  ministers  called  immediately 
by  God  for  the  purpose  of  teaching  and  expounding  the  doctrine  of  Moses, 
and  the  promises  respecting  the  Messiah  ;  to  reprove  and  do  away  with  the 
corruptions  and  errors  in  the  church  and  state,  and  to  utter  predictions 
respecting  the  church  and  the  world,  having  the  testimony  and  assurance 
that  they  could  not  err  in  the  doctrines  which  they  delivered  in  the  name 
of  God.  Apostles  were  ministers  called  immediately  by  Christ  to  pubhsh 
the  doctrine  respecting  the  Messiah  already  come  in  the  flesh,  and  to 
spread  it  throughout  the  whole  world,  having  a  similar  testimony  from  God 
that  they  could  not  err  in  the  doctrine.  Ministers  called  mediately  are, 
1.  Evangelists,  who  were  assistants  to  the  Apostles,  and  were  sent  by 
them  to  teach  and  establish  various  churches.  2.  Bishops,  or  pastors,  are 
ministers  called  by  the  church  to  teach  the  word  of  God  and  to  administer 
the  sacraments  in  particular  churches.  3.  Doctors,  or  teachers,  are  min- 
isters called  by  the  church  to  teach  in  certain  churches.  4.  G-overnors  are 
ministers  chosen  by  the  judgment  of  the  church,  for  the  purpose  of  exerci- 
sing discipline,  and  for  managing  those  things  necessary  for  the  order  and 
prosperity  of  the  church.  5.  Deacons  are  ministers  chosen  by  the  church 
to  take  care  of  the  poor,  and  to  attend  to  the  distribution  of  the  alms  of 
the  church. 

lY.    What  are  the  duties  devolving  upon  the  Ministers  of  the 

CHURCH  ? 

The  duties  of  the  ministers  of  the  church  include  in  general,  1.  A  faith- 
ful and  correct  exposition  of  the  true  and  uncorrupted  doctrine  of  the  law 
and  gospel,  so  that  the  church  may  be  able  to  understand  it.  2.  A  lawful 
administration  of  the  sacraments,  according  to  dinne  appointment.  3.  To 
give  the  church  a  good  example  of  what  constitutes  a  christian  life  and 
godly  conversation.  "  In  all  things  shewing  thyself  a  pattern  of  good 
works."  (Tit.  2 :  7.)  4.  A  dihgent  attention  to  their  flocks.  '^  Take 
heed,  therefore,  unto  yourselves,  and  to  all  the  flock  over  the  which  the 
Holy  Ghost  hath  made  you  overseers,  to  feed  the  church  of  God."  (Acts 
20 :  28.)     5.  To  give  proper  respect  and  submission  to  the  decisions  of 


CONCERNING   CEREMONIES.  573 

the  cliurcli.     G.  To  sec  that  proper  respect  and  attention  be  given  to  the 
poor. 

V.    To  WHOM  SHOULD  the  Ministry  be  committed? 

The  Apostle  Paul  plainly  teaches,  in  his  epistles  to  Timothy  and  Titus, 
to  whom  and  to  what  persons  the  ministry  ought  to  be  committed  by  the 
church.  To  sum  up  the  whole  in  a  few  words,  we  may  say  that  the  min- 
istry of  the  church  should  be  committed,  1.  To  men^  and  not  to  women. 
"I  suffer  not  a  woman  to  teach."  (1  Tim.  12.)  2.  To  such  as  have  a 
good  report  within  and  without  the  church.  "  A  bishop  must  be  blameless, 
have  a  good  report  of  them  which  are  without,  lest  he  fall  into  reproach 
and  the  snare  of  the  devil."  (1  Tim.  3  :  2,  7.)  3.  To  such  as  are  able 
to  teach,  having  a  proper  understanding  of  the  doctrine,  and  possessed  of 
such  gifts  as  are  necessary,  for  its  exposition.  "A  bishop  must  be  apt  to 
teach."  "  A  workman  that  needeth  not  to  be  ashamed  rightly  dividing  the 
word  of  truth."  "Holding  fast  the  faithful  word,  as  he  hath  been  taught, 
that  he  may  be  able,  by  sound  doctrine,  both  to  exhort  and  to  convince  the 
gainsayers."     (1  Tim.  3:2.     2  Tim.  2:  15.     Tit.  1 :  9.) 

CONCERNING  CEREMONIES. 

A  part  of  this  fourth  commandment  being  ceremonial,  as  has  been  shown 
in  the  remarks  we  have  made,  it  seems  proper  that  we  should  here  make 
some  remarks  respecting  ceremonies ;  and  for  a  better  understanding  of 
the  whole  subject,  we  shall  enquire, 

I.  What  are  ceremonies? 

II.  In  what  ceremonies  differ  from  moral  works  f 

III.  How  many  kinds  of  ceremonies  are  there  f 

lY.  Is  it  lawful  for  the  church  to  institute  ceremonies  ? 

I.    What  are  Ceremonies  ? 

The  Romans  were  wont  to  call  every  form  of  divine  worship  by  the  name 
of  ceremony^  from  the  town  C^ere,  in  which  the  images  of  the  gods  were 
kept  from  the  Gauls,  as  Livy  testifies  in  his  fifth  book.  Macrobius  derives 
the  term  from  carendo.  As  understood  by  the  church,  all  external  and 
solemn  actions  instituted  by  the  ministry,  for  the  sake  of  order,  or  signifi- 
cation, are  termed  ceremonies. 

n.    In  what  do  Ceremonies  differ  from  moral  works? 

Ceremonies  differ  from  moral  works,  in  the  following  particulars:  1.  Ce- 
remonies are  temporary ;  moral  works  are  perpetual.  2.  Ceremonies  are 
always  observed  in  the  same  way ;  moral  works  are  not  always  performed 
in  the  same  way.  3.  Ceremonies  signify ;  moral  actions  are  signified. 
4.  The  moral  is  to  be  viewed  as  the  general ;  the  ceremonial  as  the  parti- 
cular. 5.  The  moral  is  the  end  and  design  of  the  ceremonial ;  the  cere- 
monial contributes  to  the  moral.  AYe  may  here  refer  the  reader  to  what 
has  already  been  said  in  regard  to  these  differences  under  the  subject  of 
the  Law. 


574  THE  FIFTH  COMMANDMENT. 

ni.      How  MANY  KINDS   OF   CEREMONIES  ARE  THERE  ? 

There  are  two  kinds  of  ceremonies — some  that  are  commanded  bj  God 
himself;  and  others  that  are  instituted  by  men.  Ceremonies  which  have 
been  instituted  by  God,  are  such  as  constitute  his  worship,  and  can  only  be 
changed  by  God  himself.  Sacrifices^  by  which  we  offer  and  render  obe- 
dience to  God,  are  ceremonies  of  this  sort,  being  divuiely  instituted.  So 
the  sacraments,  by  which  God  testifies  and  bestows  his  benefits  upon  us,  are 
also  divinely  instituted.  Ceremonies  instituted  hy  the  church  are  not  the 
worship  of  God,  and  may  be  changed  by  the  advice  of  the  church,  if  there 
are  sufficient  causes  to  demand  a  change. 

IV.      Is  IT  LAWFUL  FOR  THE   ChURCH  TO  INSTITUTE   CEREMONIES? 

The  church  may  and  ought  to  institute  certain  ceremonies,  inasmuch  as 
the  moral  worship  of  God  cannot  be  observed  without  defining  and  fixing 
the  various  circumstances  connected  with  it.  We  may,  therefore,  say 
that  it  is  proper  for  the  church  to  institute  ceremonies  when  the  following 
conditions  are  observed :  1.  They  must  not  be  unholy ;  but  such  as  are 
agreeable  to  the  word  of  God.  2.  They  must  not  be  superstitious — such 
as  may  easily  lead  men  astray,  so  as  to  attach  to  them  worship,  merit,  or 
necessity,  and  which  may  occasion  offence  when  observed.  3.  They  must 
not  be  too  numerous,  so  as  to  be  oppressive  and  burdensome.  4.  They 
must  not  be  empty,  insignificant,  and  unprofitable ;  but  tend  to  edification. 


THIRTY-lSriNTH  LORD'S  DAY. 

Question.    What  doth  God  require  in  the  fifth  command  ? 

\nswer.  That  I  show  all  honor,  love  and  fidelity,  to  my  father  and  mother,  and 
all  in  authority  over  me,  and  submit  myself  to  their  good  instruction  and  correction 
with  due  obedience  ;  and  also  patiently  bear  with  their  weakness  and  infirmities, 
since  it  pleases  God  to  govern  us  with  their  hand. 

EXPOSITION. 

The  Laws  of  the  second  table  of  the  Decalogue  now  follow,  the  obe- 
dience of  which  has  respect  to  God  as  well  as  the  commandments  of  the 
first  table.  The  works,  however,  which  are  here  enjoined  are  performed 
immediately  towards  men.  The  immediate  object  of  the  second  table  is 
our  neighbor,  whilst  God  is  the  mediate  object. 

Christ  embodies  the  sum  of  the  obedience  required  by  the  second  table 
of  the  Decalogue  in  these  words :  Thou  shalt  love  thy  neighbor  as  thyself; 
and  lays  down  this  rule  for  the  better  understanding  of  the  precepts  of 
this  table :  "  All  things  whatsoever  ye  would  that  men  should  do  to  you, 
do  ye  even  so  to  them,  for  this  is  the  law  and  the  prophets."  (Matt.  7  : 
12.)  Christ  also  says,  in  reference  to  the  whole  second  table :  "  And  the 
second  is  like  unto  the  first"  (Matt.  22 :  39);  which  must  be  understood: 


THE   FIFTH   COMMANDMENT.  biO 

1.  Of  tlic  kind  of  worship  wlilcli  is  enjoined  in  each  table,  which  is  spirit- 
uaV,  and  more  important  than  that  wliich  is  ceremonial.  2.  Of  the  same 
kind  of  punishment,  which  is  threatened  and  inflicted  upon  all  those  who 
violate  the  commandments  of  either  table ;  wliich  punishment  is  eternal. 
3.  Of  the  inseparable  connection  wluch  exists  between  the  love  of  God 
and  our  neighbor,  which  connection  is  like  that  of  cause  and  effect ;  so 
that  the  one  cannot  be  without  the  other. 

Obedience  to  the  second  table  is  therefore  necessary,  and  exacted  from 
us  by  God  just  as  much  as  obedience  to  the  first  table.  The  reasons  of 
this  are  such  as  these :  1.  That  God  himself  may  be  worshipped  by  this 
obedience,  and  that  our  love  to  him  may  be  manifested  by  the  love  which 
"we  cherish  towards  our  neighbor  on  God's  account.  2.  That  our  conform- 
ity Avith  God  may  be  made  manifest  by  the  love  which  we  have  towards 
our  neighbor.  3.  That  human  society  may  be  preserved,  which  was  formed 
and  constituted  by  God  for  the  praise  and  glory  of  his  name. 

This  fifth  commandment,  moreover,  respecting  the  honor  due  to  parents, 
which  Jerome  expressly  calls  the  fifth  in  order,  is  placed  first  in  the  second 
table :  1.  Because  it  is  the  foundation,  cause,  and  bond  of  obedience  to 
all  the  other  commandments  belonging  to  this  table.  For  if  the  obedience 
can  be  maintained  and  enforced,  which  is  due  from  those  who  are  placed  in 
subjection  to  their  superiors,  who  should  command  and  preserve,  in  the 
name  of  God,  obedience  to  the  commandments  which  follow  this  precept 
of  the  Decalogue,  then  will  obedience  to  all  the  other  precepts  necessarily 
follow.  2.  Because  God  has  connected  with  this  commandment  a  special 
promise  of  long  life,  which  is  always  regarded  as  a  great  blessing,  to  those 
who  render  obedience  to  this  precept  of  the  Decalogue. 

This  commandment  consists  of  two  parts :  a  command  and  a  promise. 
The  command  is.  Honor  thy  father  and  thy  mother.  The  design  or  end 
of  this  commandment  is  the  preservation  of  civil  order,  which  God  has 
appointed  in  the  mutual  duties  between  inferiors  and  their  superiors.  Su- 
periors are  all  those  whom  God  has  placed  over  others,  for  the  purpose  of 
governing  and  defending  them.  Inferiors  are  those  whom  God  has  placed 
under  others,  that  they  may  be  governed  and  defended  by  them.  Supe- 
riors are  included  in  this  commandment  under  the  terms  father  and  mother^ 
and  are :  1.  Parents  themselves,  from  whom  we  have  proceeded.  2. 
Tutors  and  guardians  of  children.  3.  Schoolmasters,  teachers,  and  minis- 
ters of  the  gospel.  4.  Magistrates,  whether  high  or  low.  5.  Elders.  All 
these  persons,  now,  together  with  all  others  who  may  be  placed  in  positions 
of  authority,  are  comprehended  under  the  term  parents,  as  used  in  this 
commandment ;  and  are  to  be  honored  by  us,  because  God  gives  them  all 
to  us  in  the  place  of  parents,  whose  duties  they  discharge,  and  are,  so  to 
speak,  God's  ricegerents  in  ruling  and  defending  us,  ha\Tiig  been  substitu- 
ted by  God  in  the  room  of  parents,  when  the  wickedness  of  men  began  to 
increase  in  the  earth. 

God,  in  this  commandment,  makes  mention  of  parents  in  preference  to 
other  governors,  and  requires  that  they  should  be  honored:  1.  Because 
the  paternal  power  and  government  was  the  first  that  was  established 
amongst  men.  2.  Because  this  is,  as  it  were,  the  rule  and  pattern  accord- 
ing to  which  all  other  forms  of  government  should  be  formed  and  exercised. 
3.  Because  this  form  of  government  is  the  most  agi-eeable  to  men,  so  that 
they  readily  submit  themselves  to  it.    4.  Because  any  and  every  contempt 


576  THE   FIFTH   COMMANDMENT. 

or  disrespect  sliov^n  to  parents,  is  a  sin  of  the  most  grievous  and  aggra- 
vated character,  and  therefore  condemned  by  God  and  punished  most 
severely,  inasmuch  as  the  obhgation  to  honor  and  obey  them  is  of  peculiar 
force  and  strength. 

This  commandment,  therefore,  does  not  merely  require  that  we  honor 
and  respect  our  parents,  but  all  who  are  in  authority  over  us  ;  and  requires, 
also,  on  the  other  hand,  obedience  not  merely  from  children,  but  from 
all  inferiors,  of  whatever  rank  or  grade.  So  the  duties  which  these  two 
classes  of  persons  owe  respectively  to  each  other,  are  in  like  manner  en- 
joined in  this  precept  of  the  Decalogue ;  for  when  God  requires  parents 
to  be  *"honored,  he  at  the  same  time  demands  that  they  so  discharge  the 
duties  of  parents  as  to  be  worthy  of  honor ;  and  in  thus  enjoining  the 
duties  which  are  devolving  upon  parents,  he  also  enjoins  the  duties  of  all 
others  in  authority,  inasmuch  as  they  are  all  comprehended  in  the  term 
parents,  as  here  used.  So  God  in  like  manner  enjoins  the  duties  of  chil- 
dren, when  he  commands  them  to  honor  their  parents ;  and  not  only  of 
children,  but  of  all  others  in  subjection,  since  God  will  have  all  those  who 
are  in  positions  of  authority  honored  by  those  who  are  under  them. 

We  may  now,  in  view  of  what  has  just  been  said,  easily  return  an  an- 
swer to  this  objection :  God,  in  this  commandment,  merely  requires  that 
parents  should  be  honored,  which  is  the  duty  of  inferiors.  Therefore  he 
here  commands  nothing  respecting  superiors.  Ans.  We  deny  the  conse- 
quence ;  for  we  may  retort  the  argument  of  our  opponents,  and  say :  Be- 
cause God  commands  parents  to  be  honored,  he  also  enjoins  the  duties 
which  are  devolving  upon  all  those  who  are  in  authority ;  for  when  God 
gives  the  name  to  those  who  occupy  positions  of  authority,  he  also  grants 
them  that  from  which  they  have  the  name ;  and  if  he  desires  them  to  be 
honored,  he  also  requires  them  to  do  such  thuigs  as  entitle  them  to  honor 
and  respect.  And  although  it  may  sometimes  be  the  case  that  wicked  men 
are  elevated  to  positions  of  authority,  who  are  not  worthy  of  honor ;  yet 
the  office  must  be  distinguished  from  the  persons  who  are  invested  with  it ; 
so  that  whilst  we  detest  the  wickedness  of  the  men,  we  should  nevertheless 
honor  their  office,  on  account  of  its  divine  appointment.  And  as  they  are 
to  be  honored  on  account  of  their  office,  which  is  to  rule  their  subjects 
according  to  the  will  of  God,  whose  ministers  they  are,  it  is  manifest  that 
we  must  obey  them  only  in  as  far  as  they  do  not  go  beyond  the  proper 
limits  of  their  office. 

The  promise  annexed  to  this  commandment  is,  That  thy  days  may  he 
long  in  the  land  which  the  Lord  thy  God  giveth  thee.  God  added  this 
promise  :  1.  That  he  might  invite  and  urge  us  the  more  strongly  to  obey 
this  precept  by  placing  before  us  so  great  a  benefit,  as  a  reward.  2.  That 
he  might  in  this  way  declare  how  highly  he  esteems  tfiose  w^ho  honor  their 
parents,  and  how  severely  he  will  punish  all  those  who  withhold  this  honor 
and  respect.  8.  That  he  might  teach  us  how  necessary  obedience  to  this 
commandment  is,  inasmuch  as  it  is  a  preparation  and  constraining  motive  of 
obedience  to  all  the  commandments  which  follow.  Hence  Paul,  in  referring 
to  this  promise,  says  that  it  is  the  first  commandment  with  promise ;  by 
which  he  means  that  it  is  the  first  commandment  which  has  the  promise  of 
any  special  or  certain  benefit,  which  God  promises  to  bestow  upon  those 
who  render  the  obedience  which  it  requires.  The  blessing  which  God  here 
promises  is  a  long  life  upon  earth. 


THE  FIFTH  COMMANDMENT.  577 

0))j.  1.  The  first  tabic  has  also  a  promise  annexed  to  it.  Therefore  this 
commandment  is  not  the  first  with  promise.  Ans.  ^J'his  commandment  has 
a  special  promise,  -whilst  the  promise  of  the  first  table  is  general. 

Obj.  2.  But  a  long  life  does  not  seem  to  be  a  blessing,  in  view  of  the 
miseries  which  are  connected  with  this  present  state  of  being.  Therefore 
it  is  a  useless  promise.  Ans.  That  a  long  life  seems  not  to  be  a  blessing, 
comes  to  pass  by  an  accident ;  for  in  itself  it  is  a  great  blessing,  although 
it  is  connected  with  much  misery  and  suffering.  To  this  the  following  objec- 
tions are  brought  forward :  1.  A  good  connected  with  great  evils  is  rather 
to  be  deprecated  than  desired.  A  long  life  now  is  connected  with  great 
evils.  Therefore  it  seems,  on  account  of  this  accident,  rather  to  be  depre- 
cated than  to  be  desired.  We  reply,  that  a  good  is  to  be  deprecated,  if  the 
evils  connected  with  it  are  greater  than  the  good  itself.  But  God  promises 
to  the  godly,  in  connection  with  a  long  life,  a  mitigation  of  the  calamities  to 
which  w^e  are  here  subject ;  and  a  long  enjoyment  of  his  blessings,  even  in 
this  life.  Then,  too,  the  constant  worship  and  praise  of  God  in  this  life  is 
a  blessing  of  such  great  value,  that  the  various  calamities  to  which  we  are 
here  subject  are  not  worthy  to  be  compared  with  it.  Obj.  2.  But  the 
wicked  and  disobedient  are  also  often  blessed  with  a  long  life.  Therefore  it 
is  not  a  blessing  pecuHar  to  the  godly.  Ans.  A  few  exceptions  do  not 
overthrow  a  general  rule ;  for  the  wicked  and  disobedient,  for  the  most 
part,  perish  prematurely  and  suddenly.  "  The  eye  that  mocketh  at  liis 
father,  and  despiseth  to  obey  his  mother,  the  ravens  of  the  valley  shall 
pluck  it  out,  and  the  young  eagles  shall  eat  it."  "  Whoso  curseth  his 
father  or  his  mother,  his  lamp  shall  be  put  out  in  obscure  darkness." 
(Prov.  30:  17  ;  20:  20.)  Again  :  temporal  blessings  are  bestowed  upon 
the  godly  for  their  salvation,  and  are  therefore  evidences  of  God's  favor 
towards  them ;  whilst  they  are  conferred  upon  the  ungodly  partly  that  they 
may  be  rendered  inexcusable,  inasmuch  as  they  have  been  in  this  way 
called  to  repentance,  and  partly  that  the  godly  and  the  elect,  who  are 
mixed  with  them,  may  enjoy  these  things.  Obj.  3.  But  many  obedient 
and  godly  children  die  at  an  early  age,  and  do  not  Hve  to  enjoy  the  bless- 
ing of  a  long  life.  Therefore  the  promise  is  not  universal.  Ans.  We  may 
here  reply,  as  we  did  to  the  former  objection,  that  a  few  exceptions  do  not 
destroy  the  force  of  a  general  rule.  The  godly,  for  the  most  part,  have 
the  truth  of  this  promise  verified  in  their  case.  Promises  of  temporal 
blessings,  too,  must  be  understood  as  making  an  exception  respecting  chas- 
tisements and  the  cross.  And  still  further,  an  early  translation  to  another 
and  better  life,  even  a  heavenly  life,  is  a  most  ample  recompense  for  a  long 
life. 

The  obedience  required  by  this  commandment  comprehends  three  parts : 

1.  The  proper  virtues  of  superiors,  or  those  who  are  placed  in  authority. 

2.  The  proper  virtues  of  inferiors,  or  those  who  are  in  subjection.     3.  The 
virtues  common  to  both. 

The  proper  virtues  of  Superiors^  distinguished  according  to  their 

respective  offices. 

The  office  and  duties  of  parents  require  : 

1.  That  they  should  nourish  and  cherish  their  children.     (Matt.  7:  9.) 

2.  That  they  should  defend  their  cliildren  from  injuries.    (1  Tim.  5 :  8.) 

37 


578  THE   FIFTH   COMMANDMENT. 

3.  That  they  should  instruct  or  give  them  over  to  others,  that  they  may 
be  instructed  and  properly  educated.     (Eph.  6  :  4.     Deut.  4  :  9.) 

4.  That  they  should  govern  them  by  such  discipline  as  belongs  to  the 
domestic  constitution.  (Prov.  13:  1;  19:  18.)  The  same  duties  are 
devolving  upon  guardians  or  tutors,  who  occupy  the  place  of  parents. 

The  faults  or  sins  of  parents,  in  opposition  to  the  duties  just  enumer- 
ated, are : 

1.  Not  to  seek  or  provide  the  support  and  nourishment  necessary  for 
their  children,  or  to  bring  them  up  in  luxury  and  extravagance. 

2.  Not  to  protect  them  from  injuries,  or  not  to  accustom  them  to  pan 
tience  and  gentleness ;  or  to  sin,  by  manifesting  an  imprudent  zeal  and 
passion,  when  small,  or  even  no  injuries  are  inflicted  upon  our  cliildren. 

3.  Not  to  educate  their  children,  or  to  have  no  care  to  have  them  edu- 
cated according  to  their  own,  or  their  children's  ability ;  or  to  corrupt  them 
by  their  own  evil  example,  or  bad  instructions. 

4.  To  raise  their  children  in  idleness  and  licentiousness  ;  or  not  to  cor- 
rect them  when  necessity  requires  it ;  or  to  chastise  them  with  greater  se- 
verity than  duty  or  the  nature  of  the  ofience  demands,  and  so  to  alienate 
their  affections  by  too  great  severity  and  cruelty. 

The  office  of  sehoohnasters  or  teachers  requires  them, 

1.  Faithfully  to  teach  and  instruct  the  pupils  committed  to  their  care, 
seeing  that  they  occupy  the  place  of  parents  in  this  respect. 

2.  To  rule  and  govern  them  with  proper  and  suitable  discipline.  The 
same  faults  and  sins  which  we  have  just  enumerated  as  often  attaching 
themselves  to  parents,  in  the  education  and  government  of  their  chil- 
dren, are  the  ones  which  are  found  in  connection  with  schoolmasters  and 
teachers. 

The  duties  of  magistrates  may  be  reduced  to  these  heads, 

1.  To  require  from  their  subjects  obedience,  and  external  propriety 
according  to  both  tables  of  the  Decalogue. 

2.  To  enforce  the  precepts  of  the  Decalogue,  by  defending  those  who 
yield  obedience  to  it,  and  punishing  such  as  are  disobedient. 

3.  To  enact  certain  positive  laws  for  the  maintenance  of  civil  order. 
3 J  positive  Imvs,  we  mean  such  as  determine  and  prescribe  those  circum- 
stances which  are  necessary  for  the  preservation  o.f  the  order  and  honor 
of  the  state,  and  which  contribute  to  the  obedience  which  the  law  of  God 
requires. 

4.  The  execution  of  the  laws  which  they  prescribe  from  time  to  time. 
There  are  two  extremes  in  opposition  to  the  duties  of  magistrates.     The 

first  is  remissness,  or  a  want  of  proper  attention  to  their  duties,  which 
shows  itself,  either  in  not  requiring  from  their  subjects  obedience  to  the 
whole  Decalogue  ;  or  in  not  enacting  such  things  as  are  necessary  for  the 
preservation  and  order  of  civil  society ;  or  in  not  defending  the  innocent 
from  the  wrongs  which  may  be  inflicted  upon  them ;  or  in  not  enforcing,  or 
punishing  too  lightly  those  who  violate  the  law  of  God,  or  such  positive 
laws  as  have  been  enacted  from  time  to  time.  The  other  extreme  is  tyran- 
ny, which  consists  either  in  demanding  from  their  subjects  what  is  unjust ; 
or  in  not  punishing  those  who  sin  ;  or  in  punishing  them  more  severely  than 
the  ofience  which  they  have  committed  calls  for. 

The  duties  of  Masters  are, 

1.     To  enjoin  upon  their  servants  such  things  as  are  just  and  possible  ; 


i 


THE   FIFTH   COMMANDMENT.  579 

or  to  command  such  works  as  arc  becoming  and  lawful ;  and  not  such  as 
are  unlawful,  impossible,  oppressive  and  unnecessary. 

2.  To  afford  them  proper  food  and  reward  them  for  their  labor. 

3.  To  rule  and  govern  them  with  such  discipline  as  is  suited  to  their 
case.  The  whip,  fodder  and  burdens  belong  to  the  ass;  bread  and  correc- 
tion to  the  servant. 

The  faults  of  masters  are, 

1.  To  indulge  their  slaves  in  idleness,  slothfulness  and  licentiousness. 

2.  To  command  things  which  are  unjust,  and  to  oppress  them  by  ex- 
acting too  much  from  them. 

3.  To  withhold  from  them  proper  food  and  wages. 

4.  To  exasperate  their  household  by  the  exercise  of  too  much  rigor  and 
severity. 

The  duty  of  elders^  and  others  who  excel  in  wisdom  and  authority,  is  to 
govern  and  assist  others  by  their  examples,  counsels  and  admonitions. 
These  persons  sin  and  act  contrary  to  the  duties  of  their  calling,  1.  When 
they  are  guilty  of  folly,  or  of  giving  improper  counsels.  2.  When  they 
show  levity  and  a  want  of  gravity  in  their  manners,  and  present  a  bad  ex- 
ample to  others.  ,3.  When  they  neglect  by  their  counsels  and  authority 
to  reprove  and  correct  others  who  are  under  them  when  they  see  them  sin 
and  do  that  which  is  wrong. 

TJie  virtues  proper  to  inferiors,  or  such  as  are  in  subjection. 

The  commandment  which  we  are  now  considering  comprehends  the  duties 
which  are  proper  to  inferiors  under  the  term  honor,  which  includes,  first, 
reverence  to  those  who  are  over  them,  which  is,  1.  An  acknowledgement 
of  the  will  of  God,  who  has  been  pleased  to  institute  such  an  office,  and  to 
endow  those  who  are  invested  with  it,  with  necessary  gifts.  2.  An  appro- 
bation of  this  divine  order,  and  of  the  gifts  which  God  confers  upon  those 
whom  he  calls  to  serve  him  in  this  capacity :  for  if  we  are  not  convinced  of 
the  excellency  of  this  order  we  will  not  honor  it.  3.  Subjection  to  this 
order  on  account  of  the  will  of  God.  4.  An  outward  declaration,  both  in 
word  and  deed,  of  this  judgment  and  approbation.  Secondly,  love  to  those 
who  are  over  us  in  view  of  the  office  which  they  fill.  This  love  is  closely 
connected  with  reverence,  inasmuch  as  we  cannot  reverence  those  whom 
we  do  not  love.  Thirdly,  obedience  to  what  those  in  authority  command 
by  reason  of  their  office  and  calling,  which  obedience  should  be  volun- 
tary, as  children  delight  to  do  those  things  which  are  pleasing  to  their 
parents.  Fourthly,  gratitude  to  superiors,  which  requires  that  every 
one  in  his  appropriate  sphere  aid  and  promote  the  interest  of  those  over 
him  according  to  his  ability,  and  as  occasion  presents  itself.  Fifthly,  mod- 
eration and  forbearance,  which  shows  itself  in  bearing  with  the  faults  and 
infirmities  of  parents  and  superiors,  which  may  be  done  without  any  re- 
proach to  the  name  of  God,  or  which  are  not  in  direct  opposition  to  the 
divine  law.  From  these  things  we  may  easily  infer  what  duties  are  en- 
joined upon  inferiors,  and  what  things  in  accordance  with  their  own 
callings,  they  owe  to  the  difierent  grades,  or  ranks  of  those  who  are  in 
authority. 

Inferiors,  or  those  who  are  in  subjection,  violate  the  honor  which  is  due 
those  who  are  over  them,  either  when  they  do  not  regard  them  as  occupying 


580  THE   FIFTH   COMMANDMENT. 

the  place  to  which  they  have  been  called  of  God,  or  when  they  ascribe  to 
them  more  honor  than  is  becoming  to  men,  or  when  they  hate  them  for 
executing  that  which  their  office  requires  them  to  do,  or  when  they  esteem 
them  more  highly  than  they  do  God,  or  when  they  refuse  to  yield  obedience 
to  theu'  just  and  lawful  commands,  or  when  they  obey  them  only  in  appear- 
ance, and  also  when  they  command  things  which  are  unjust  and  wicked,  or 
when  they  heap  upon  them  injuries  and  reproaches,  and  do  not  aid  them  in 
such  ways  and  by  such  means  as  are  in  their  power,  or  when  they  entertain 
them  with  flattery  and  in  other  ways  which  are  unbecoming,  or  when  they 
magnify  their  infinnities  and  faults,  or  when  they  flatteringly  praise  their 
faults  and  misdeeds,  and  do  not  admonish  them  with  becoming  reverence 
according  to  the  position  which  they  occupy,  of  their  pernicious  and  ag- 
gravated sins. 

The  virtues  which  are  common  to  superiors  and  inferiors^  or  to  those  who 
are  in  authority  and  in  subjection. 

The  duties  which  are  devolving  upon  all  men,  or  the  \irtues  which 
are  here  required  of  all  the  difierent  grades  and  ranks  of  men,  whether 
they  be  in  authority  or  not,  with  the  vices  which  are  opposed  to  these  vir- 
tues, are, 

I.  Universal  justice,  which  shows  itself  in  obedience  to  all  the  laws 
pertaining  to  us  in  our  respective  callings.  That  this  virtue  is  here  enjoined 
is  evident,  inasmuch  as  those  who  are  in  authority  should  demand  it  from 
their  subjects,  and  provoke  them  to  such  obedience  by  their  o^n  exam- 
ple ;  whilst  those  who  are  in  subjection  are  commanded  to  yield  obedience 
to  all  those  commands  which  are  just  and  proper. 

The  opposite  of  this  universal  justice  includes,  1.  Every  neglect  of  such 
duties  as  just  and  wholesome  laws  require  from  every  one,  whether  he  be 
a  ruler  or  subject.  2.  All  obstinacy,  disobedience  and  sedition.  3.  Hy- 
pocrisy and  eye-service. 

II.  Paeticular  distributive  justice,  which  is  a  virtue  contributing  to 
and  preserving  a  just  proportion  in  the  distribution  of  offices,  rewards  and  pun- 
ishment ;  or  it  is  a  virtue  giving  to  every  one  that  which  rightfully  belongs 
to  him.  That  now  which  belongs  to  every  one  is  the  office,  the  honor  or 
reward  which  is  suited  to  him,  and  for  which  he  is  adapted.  "Hender  to 
all  their  dues  ;  tribute  to  whom  tribute  is  due  ;  custom  to  whom  custom  ; 
fear  to  whom  fear  ;  honor  to  whom  honor."     (Rom.  13  :  7.) 

The  opposite  of  this  virtue  includes  error,  want  of  judgment  and  par- 
tiality in  distributing  offices,  or  conferring  honors,  and  in  bestowing  re- 
wards. 

III.  Laboriousness,  diligence  and  fidelity^  which  consists  in  correctly 
understanding  those  parts  which  properly  and  perpetually  belong  to  every 
man's  calling  m  hfe,  and  in  performing  them  according  to  the  command  of  God 
cheerfully,  constantly,  diligently  and  with  the  attempt  to  discharge  pro 
perly  every  known  duty,  omitting  whatever  is  foreign  to  any  one's  appro- 
priate calling,  and  whatever  is  unnecessary,  with  this  chief  design,  that 
whatever  is  done  may  be  pleasing  to  God,  and  contribute  to  the  salvation 
of  our  fellow  men.  "And  that  ye  study  to  be  quiet,  and  to  do  your  own 
business,  and  to  work  with  your  own  hands  as  we  commanded  you."  ''He 
that  ruleth  let  him  do  it  with  cheerfubess."    "Be  obedient  as  the  servants 


THE   FIFTH    COMMANDMENT.  581 

of  Christ,  doing  the  will  of  God  from  the  heart."  "  Whatsoever  thy  hand 
findcth  to  do,  do  it  with  all  thy  might."  (1.  Thes.  4 :  11.  Rom.  12  :  8. 
Eph.  G  :  G.  Eccl.  9  :  10.)  It  is  also  proper  that  we  should  here  remark,  that 
this  virtue  does  not  merely  consist  in  knowing  what  are  the  different  parts 
of  our  calling  and  duty,  but  also  in  encpiiring  continually  whether  there  be 
not  something  still  required  of  us  of  which  we  are  ignorant ;  for  he  who  is 
ignorant  of  his  duty  and  yet  does  not  seek  to  know  it,  is  guilty  of  neglect- 
ing his  duty,  inasmuch  as  his  ignorance  does  not  excuse  him,  being  volun- 
tary and  coveted. 

There  is  opposed  to  this  virtue,  1.  Negligence  or  slotJifuhiess,  which 
shows  itself  either  in  not  endeavoring  to  find  out  what  is  duty,  or  in  wil- 
lingly omitting  what  is  plainly  required  by  our  calling  in  life,  or  in  dis- 
charging the  duties  of  our  respective  callings  unwillingly,  only  in  part,  and 
without  becoming  diligence.  2.  A  mere  shoiv  of  diligence,  or  dissembled 
assiduity,  w^hich  consists  in  doing  that  which  belongs  to  any  one's  calling  in 
life,  from  selfish  motives,  or  for  the  sake  of  our  own  praise  and  benefit. 
3.  Cariosity,  which  shows  itself  in  meddling  w4th,  and  attempting  things 
which  do  not  properly  belong  to  any  one's  calling. 

IV.  Love  to  those  ivho  are  joined  to  us  by  consanguinity,  as  parents, 
children  and  relatives :  for  when  God  command  that  parents  should  be 
honored,  he  also  desires  that  they  should  be  loved,  and  that  as  parents ; 
and  so,  on  the  other  hand,  when  he  blesses  persons  with  children,  he  de- 
signs that  they  should  love  them,  and  that  not  as  strangers,  but  as  chil- 
dren. 

The  opposite  of  this  virtue  includes  :  1.  Unnaturalness,  which  either 
bates,  or  does  not  cherish  those  w^ho  are  allied  to  us  by  the  ties  of  nature, 
or  is  not  concerned  for  their  safety.  2.  Excessive  indulgence,  which  shows 
itself  either  in  winking  at  the  sins  and  follies  of  our  children  and  friends, 
injurious  alike  to  themselves  and  others,  on  account  of  the  love  which  we 
have  towards  them,  or  in  gratifjdng  them  in  things  prohibited  by  God. 

V.  Gratitude,  which  is  a  virtue  consisting  of  truth  and  justice,  acknow- 
ledging from  whom,  what,  and  how  great  benefits  we  have  received,  and 
at  the  same  time  having  a  desire  or  will  to  perform  in  return  such  things  and 
duties  as  are  becoming  and  possible.  "  Whoso  rewardeth  evil  for  good, 
evil  shall  not  depart  from  his  house."     (Pro v.  17  :  13.) 

The  opposite  of  this  virtue  includes  :  1.  Ingratitude,  which  either  does 
not  acknowledge,  or  does  not  profess  the  author  and  the  greatness  of  the 
benefits  received,  or  which  has  no  desire  to  make  suitable  returns  for  the 
same.     2.   Such  returns  or  acknowledgments  of  benefits  as  are  unlawful. 

VI.  Gravity,  which  is  a  virtue  arising  from  a  knowledge  of  our  calling 
and  rank  in  society,  observes  what  is  becoming  and  proper  to  the  person, 
and  maintains  a  constancy  and  evenness  in  the  words,  carriage,  and  actions 
of  the  life,  that  so  we  may  preserve  the  authority  and  good  report  which 
we  have,  and  not  bring  a  disgrace  upon  our  calling ;  for  seeing  that  God 
desires  that  those  placed  in  authority  should  be  honored,  he  at  the  same 
time  desires  that  they  themselves  should  guard  and  mamtain  their  own 
honor.  Now^,  glory,  being  that  of  w^hich  our  own  conscience  and  that  of 
others  approves,  judging  correctly,  since  it  is  a  virtue  necessary  for  the  glory 
of  God  and  the  salvation  of  men,  is  greatly  to  be  desired,  when  these  ends 
are  regarded.  "  A  good  name  is  rather  to  be  chosen  than  great  riches." 
"  A  good  name  is  better  than  precious  ointment."     "  But  let  every  man 


582  THE   FIFTH   COMMANDMENT. 

prove  his  own  work,  and  then  shall  he  have  rejoicing  in  himself  alone,  and 
not  in  another."  "  In  all  things  showing  thyself  a  pattern  of  good  works ; 
in  doctrine  showing  uncorruptness,  gravity  and  sincerity."  (Prov.  21:  1. 
Ecc.  7  :  1.     Gal.  6  :  4.     Tit.  2  :  7.) 

We  may  mention  as  opposed  to  this  virtue,  1.  Levity^  which  shows  itself 
in  a  want  of  regard  to  what  is  becoming  and  of  good  report  in  the  words, 
carriage  and  actions  of  the  life,  and  which  has  no  desire  to  retain  a  good 
name  and  opinion  amongst  men.  2.  Hauglitlness  or  ambition^  which  con- 
sists in  being  elated  and  filled  with  pride  on  account  of  the  office  and  gifts 
which  any  one  possesses  and  holds,  so  as  to  despise  and  overlook  others, 
and  to  aspire  after  still  higher  offices,  and  greater  honor  and  applause  from 
men,  being  actuated  thereto  merely  by  a  desire  to  excel  and  be  above 
others,  and  not  to  advance  the  glory  of  God  and  the  welfare  of  our  fellow- 
men. 

VII.  Modesty  is  a  virtue  closely  allied  to  gravity,  which,  from  a  knowledge 
of  our  own  weakness,  and  from  a  consideration  of  the  office  and  position 
which  we  occupy  by  divine  appointment,  maintains  a  consistency  and  pro- 
priety in  the  actions  and  deportment  of  the  life,  regardless  of  the  opinions 
and  remarks  Avhich  men  may  make  and  entertaui  respecting  us,  with  this 
design,  that  we  do  not  arrogate  to  ourselves  more  than  is  becoming,  or 
defraud  others  of  the  respect  and  honor  due  them ;  that  we  do  not  make  a 
greater  display  in  our  apparel,  walk,  conversation  and  hfe,  than  is  proper 
and  needful ;  that  we  do  not  esteem  ourselves  more  highly  than  others,  or 
oppress  them ;  but  maintain  a  deportment  according  to  our  ability  and 
strength,  w4th  an  acknowledgment  of  God's  gifts  in  others,  and  of  our 
faults  and  imperfections.  This  and  the  former  virtue  are,  as  has  just  been 
remarked,  closely  alHed ;  for  gravity  without  being  joined  with  modesty, 
soon  degenerates  into  ambition  and  haughtiness.  "  For  if  a  man  think 
himself  to  be  something  when  he  is  nothing,  he  deceive th  himself."  (Gal. 
6  :  3.)  Humility  and  modesty  differ  from  each  other  in  this,  that  modesty 
is  directed  towards  men,  and  consists  in  acknowledging  our  own  faults  and 
the  gifts  of  which  others  are  possessed  ;  whilst  humility  has  respect  to  God. 

The  following  ^dces  are  opposed  to  this  virtue :  1.  Immodesty,  which 
transcends  the  bounds  of  propriety  in  the  words,  actions  and  deportment 
of  the  life,  both  as  it  respects  ourselves,  and  those  with  whom  we  hold 
daily  intercourse.  2.  Arrogance,  which  in  conceit  and  outward  declara- 
tion takes  to  itself  more  than  it  really  possesses,  or  admires  its  own  gifts 
and  attainments  more  than  there  is  any  necessity  of  doing,  and  so  extols 
and  boasts  of  them  beyond  measure.  3.  A  counterfeiting  or  mere  show 
of  modesty,  which  evinces  itself  in  the  admiration  which  any  one  has  of 
himself,  whilst  he,  nevertheless,  feigns  to  be  backward  in  accepting  of 
honors  and  offices,  which  he  all  the  while  desires,  in  order  that  he  may 
advance  his  own  praise  and  conceit  of  modesty. 

VIII.  Equity,  which  is  a  virtue  that  mitigates,  in  view  of  some  just  and 
probable  cause,  the  rigor  of- strict  justice  in  punishing  and  correcting  the 
errors  of  others ;  and  which  endures  with  patience  such  defects  as  do  not 
seriously  injure  and  endanger  the  safety  of  our  fellow-men,  whether  pub- 
licly or  privately,  and  which  studiously  covers  and  corrects  such  vices 
whenever  they  are  found  in  others.  "  Servants  be  subject  to  your  masters 
with  all  fear ;  not  only  to  the  good  and  gentle,  but  also  to  the  froward." 
(1  Pet.  2 :  18.)     We  may  here  also  appropriately  cite  the  example  of  the 


THE   SIXTH   COMMANDMENT.  583 

sons  of  Noah,  as  recorded  in  the  ninth  chapter  of  Genesis,  and  likewise 
the  commandment  of  the  apostle  Paul,  respecting  the  moderation  and  gen- 
tleness which  parents  should  exercise  towards  their  children  in  correcting 
them :  ''  Fathers  provoke  not  your  cliildren  to  wrath,  but  bring  them  up  in 
the  nurture  and  admonition  of  the  Lord."  "  Fatliers  provoke  not  your 
children  to  anger,  lest  they  be  discouraged."  "  Masters  give  unto  your 
servants  that  which  is  just  and  equal,  knowing  that  ye  also  have  a  Master 
in  heaven."     (Eph.  0  :  4.     Col.  3  :  21 ;  4  :  1.) 

The  opposite  of  this  virtue  embraces,  1.  Immoderate  rigor  in  censuring 
and  reproving  those  faults  which  proceed  for  the  most  part  from  infirmity, 
without  any  serious  injury,  either  to  their  own,  or  others'  safety.  2.  Too 
great  lenity^  which  shows  itself  in  not  punishing  or  reproving  great  and 
aggravated  sins.  3.  Flattery^  which,  for  the  sake  of  gaining  popularity 
or  advancing  personal  interests,  praises  that  which  ought  not  to  be  praised, 
or  attributes  more  to  a  certain  one  than  is  becoming. 


FORTIETH  LORD'S  DAY. 

Question  105.     "What  doth  God  require  in  the  sixth  command? 

Answer.  That  neither  in  thoughts,  nor  words,  nor  gestures,  much  less  in  deeds,  I 
dishonour,  hate,  wound,  or  kill  my  neighbour,  by  myself  or  by  another  ;  but  that  I 
lay  aside  all  desire  of  revenge  :  also,  that  I  hurt  not  myself,  or  wilfully  expose  my- 
self to  any  danger.  Wherefore  also  the  magistrate  is  armed  with  the  sword,  to  pre- 
vent murder. 

Question  106.     But  this  command  seems  only  to  speak  of  murder. 

Answer.  In  forbidding  murder,  God  teaches  us,  that  he  abhors  the  causes  thereof; 
such  as  envy,  hatred,  anger,  and  desire  of  revenge  ;  and  that  he  accounts  all  these 
as  murder. 

Question  107.  But  is  it  enough  that  we  do  not  kill  any  man  in  the 
manner  mentioned  above  ? 

Answer.  No  ;  for  when  God  forbids  envy,  hatred  and  anger,  he  commands  us  to 
love  our  neighbour  as  ourselves  ;  to  show  patience,  peace,  meekness,  mercy,  and  all 
kindness  towards  him,  and  prevent  his  hurt  as  much  as  in  us  lies  ;  and  that  we  do 
good  even  unto  our  enemies. 

EXPOSITION. 

The  end  or  design  of  this  commandment  is  the  preservation  of  the  life 
and  health  of  the  body,  and  so  of  the  safety  both  of  ourselves  and  of  oth- 
ers. All  those  things,  therefore,  which  have  respect  to  the  safety  and 
preservation  of  our  own  life  and  the  lives  of  others,  are  here  enjoined ; 
whilst,  on  the  other  hand,  every  thing  is  proliibited  which  tends  to  the 
destruction  of  life,  which  may  be  said  to  include  every  unlawful  injury,  and 
every  desire  of  inflicting  a  wrong  which  any  one  may  cherish,  with  every 
expression  of  this  desire.  It  is  called  murder  in  tliis  prohibition,  or  com- 
mandment, not  because  God  prohibits  this  alone,  but  that  in  removing  the 


584  THE   SIXTH   COMMANDMENT. 

effect  ho  may  at  the  same  time  remove  all  the  causes  which  contribute  to  it, 
and  that  embracing  under  the  term  murder,  all  the  sins  which  arc  con- 
nected ■s\ith  it,  he  may,  by  showing  its  aggravated  character,  the  more 
eficctually  restrain  us  from  these  sins,  according  to  the  rule,  that  ivhen  any 
particular  virtue  is  commanded  or  vice  forbidden,  the  general  virtues  and 
vices,  or  tvhatever  is  connected  with  it,  is  at  the  same  time  commanded  or 
forbidden. 

We  must  here  show,  1.  That  this  commandment  enjoins  and  forbids 
not  only  what  is  external,  but  also  what  is  internal.  2.  That  it  prohibits 
any  injury  done  to  ourselves  or  others.  3.  That  it  requires  us  to  defend 
ourselves  and  others. 

1.  That  this  commandment  prohibits  and  requires  what  is  internal,  is 
proven,  1.  By  this  rule,  that  zvhe^i  an  effect  is  commanded  or  forbidden^ 
the  cause  is  also  understood  as  being  commanded  or  forbidden.  2.  From 
the  design  of  this  commandment.  God  does  not  will  that  we  should  injure 
any  one.  Therefore  he  also  forbids  the  means  by  which  we  might  inflict  a 
wrong  upon  any  one.  3.  From  the  interpretation  of  Christ :  "  Whosoever 
is  angry  with  his  brother  without  a  cause  shall  be  in  danger  of  the  judg- 
ment." (Matt.  5  :  22.)  Hence  with  external  murder  there  is  prohibited 
at  the  same  time  every  wrong  inflicted  upon  our  neighbor,  together  with 
all  the  causes,  occasions  and  signs  of  these  injuries,  such  as  anger,  envy, 
hatred  and  desire  of  revenge. 

2.  This  commandment  prohibits  every  injury,  or  neglect  not  only  to  the 
lives  of  others,  but  also  to  our  own  life,  inasmuch  as  the  same  causes  are 
found  in  us,  on  account  of  which  God  will  have  us  to  regard  the  lives  of 
others.  These  causes  are,  1.  The  image  of  God,  which  we  may  not 
destroy  either  in  ourselves  or  in  others.  2.  The  likeness  of  nature,  and 
our  common  origin  from  our  first  parents.  For  as  our  neighbor  must  not 
be  injured  and  hurt  by  us  because  he  is  bone  of  our  bone  and  flesh  of  our 
flesh,  so  we  are  to  inflict  no  wrong  upon  ourselves,  for  the  reason  that  no 
man  ever  yet  hated  his  own  flesh.  3.  The  greatness  of  the  price,  by  which 
Christ  has  redeemed  us  and  others.  4.  The  union,  or  conjunction,  which 
there  is  between  those  who  are  members  of  Christ.  Inasmuch  now  as  these 
causes  are  in  like  manner  found  in  us,  it  follows  that  this  commandment 
forbids  every  injury  or  neglect  which  any  one  may  inflict  upon  himself. 

3.  This  commandment  requires  us  to  protect  and  defend  our  neighbour ; 
for  seeing  that  the  law  commands  us  not  only  to  shun  and  avoid  sin  of  every 
description,  but  also  to  practice  that  which  is  opposite  thereto,  it  is  evident 
that  God  does  not  only  here  forbid  us  to  injure  the  life  and  safety  of  any 
one,  but  commands  us  at  the  same  time,  as  far  as  it  is  in  our  power,  to 
cherish  and  defend  our  neighbor. 

The  sum  and  substance  of  this  commandment  is,  that  we  neither  hurt 
by  any  external  act  our  own  life,  or  the  life  of  another,  nor  practice  any 
injury  upon  our  own,  or  the  bodily  safety  of  another,  neither  by  force,  nor 
treachery,  nor  negligence  ;  and  that  we  do  not  desire,  either  in  thought  or 
will,  any  injury  to  ourselves  or  others,  nor  signify  the  same  by  any  signs, 
or  words ;  but  that  we,  on  the  other  hand,  as  much  as  in  us  lies,  preserve 
and  protect  our  own,  as  well  as  the  lives  of  others,  and  so  prove  ourselves 
a  blessing  to  all.  Hence  when  this  commandment  declares,  Thou  shalt 
7iot  kill,  it  signifies,  1.  Thou  shalt  cherish  no  desire  to  kill  either  thyself 
or  others ;  for  what  God  does  not  will  us  to  do,  that  he  does  not  permit  us 


THE   SIXTH  COMMANDMENT.  5o5 

to  wish  or  desire.  2.  Thou  shalt  not  express  or  signify  any  desire  to  mur- 
der either  thyself  or  others  ;  for  when  God  forbids  any  particular  desire, 
he  also  forbids  every  expression  of  this  desire,  -whether  it  be  in  the  words, 
gesture  or  countenance  of  the  person.  3.  Thou  shalt  not  put  this  desire  into 
execution  ;  for  what  God  forbids  any  one  to  desire,  or  to  signify  by  external 
signs,  that  he  much  more  forbids  to  be  executed.  The  opposite  now  of  all 
this  is,  Thou  shall  aid  and  assist  thyself  and  others^  1.  In  desire  or  heart. 
2.  In  the  signification  of  this  desire.  3.  In  the  execution  of  this  desire. 
Prom  this  all  the  virtues  of  this  commandment,  as  well  as  all  the  vices 
"which  are  opposite  thereto,  take  their  origin.  The  vices  which  are  for- 
bidden in  this  precept  of  the  Decalogue,  tend  to  the  destruction  of  life ; 
whilst  the  virtues  which  it  enjoins  tend  to  the  preservation  of  life,  or  the 
safety  of  men. 

There  are  two  ways  in  which  we  may  contribute  to  the  preservation  of 
life ;  either  by  not  injuring,  or  by  rendering  assistance  to  men.  Hence 
there  are  two  classes  of  virtues  growing  out  of  this  commandment  —  the 
former  including  those  which  do  not  injure  the  lives  and  safety  of  men,  the 
other  including  those  which  contribute  to  the  preservation  of  Hfe,  and  the 
safety  of  men.  The  virtues  included  in  the  former  class  consist  of  three 
kinds ;  for  we  may  not  injure  any  one,  viz,  either  being  not  injured  or  pro- 
voked ;  or  being  provoked ;  or  in  both  respects,  whether  provoked  or  not. 
Particular  justice  which  does  wrong  to  no  one  is  included  in  the  first ;  in 
the  second,  gentleness  and  equity ;  in  the  third,  peaceableness.  The  vir- 
tues contributing  to  the  safety  of  man  are  two-fold ;  for  we  may  be  said  to 
aid,  either  by  repelhng  evils  and  dangers,  or  by  doing  good.  The  first 
method  includes  commutative  justice^  fortitude  and  indignation  ;  the  other 
includes  humanity^  mercy  and  friendship. 

The  virtues  which  do  7iot  injure  the  safety  of  men, 

I.  Particular  justice,  injuring  no  one,  is  that,  which  does  not  injure 
the  life  or  body  of  any  one,  neither  from  design,  nor  from  negligence,  by 
whom  we  have  not  been  injured,  unless  God  require  it  at  our  hands.  Or 
it  is  a  virtue  which  carefully  avoids  every  injury  which  might  be  inflicted 
upon  our  own,  or  upon  the  safety  of  our  neighbor,  whether  it  be  by  vio- 
lence, deceit  or  neghgence.  This  is  expressed  in  the  words  of  the  com- 
mandment. Thou  shalt  7iot  kill. 

That  which  is  opposed  to  this  virtue,  and  condemned  by  this  command- 
ment, includes,  1.  Every  injury  tvhich  maybe  inflicted,  either  by  design 
or  by  negligence,  upon  our  own,  or  upon  the  hfe  and  body  of  another.  2. 
Excessive  lenity,  by  which  it  comes  to  pass  that  they  are  not  punished,  who 
ought  to  be  punished  by  those  who  are  vested  with  the  power  to  do  so. 

II.  Gentleness,  or  placability^  or  readiness  to  forgive,  which  is  a  vir- 
tue, governing  and  controlhng  anger,  is  not  provoked  without  any  cause, 
nor  by  one  that  is  trifling  in  its  character ;  and  where  there  is  a  cause  of 
just  displeasure,  it  does  not  desire  the  destruction  of  the  person  inflicting 
the  wrong ;  but  is  indignant  at  the  reproach  which  is  cast  upon  the  name 
of  God,  or  at  the  injustice  and  injury  inflicted  upon  our  neighbor — it  in- 
dulges no  desire  of  revenging  any  injury  however  great  it  may  be,  but 
heartily  desires  the  safety  and  well-being  even  of  enemies,  and  those  Avho 
deserve  ill  at  our  hands,  and  endeavors  to  contribute  thereto  according  to 


686  THE   SIXTH   COMMANDMENT. 

its  own  ;d)lllty  and  thoii*  necessity.  Or  it  is  a  virtue  ^vhich  moderates 
an;j;er,  and  shows  itself  in  slumning  all  unlawtiil  excitement,  and  so  moderates 
that  an^er  Avliicli  is  huvful,  that  it  does  not  ]>ass  beyond  the  limits  which 
God  has  prescribed,  and  does  not  burn  -with  a  desire  of  reven^^e,  but 
extends  pardon  even  to  enemies  notwithstandin^j;  their  otVences  anil  jirovo- 
cations  have  been  «j;reat  and  heavy ;  so  that  the  an^er  which  is  felt  is  not 
directed  to  the  persona,  but  to  the  sins  of  the  wicked,  and  that,  too,  in  such 
a  way  that  it  desires  the  safety  even  of  those  who  transgress  under  the 
most  a;;;u;ravated  form.  "JHessod  are  the  meek  ;  for  they  shall  inherit  the 
earth."'    (Matt.  5:  5.) 

The  opposite  of  this  virtue  comprises,  1.  Undue  /r>//V//,  which  is  not  to 
bo  indi^-nant  in  view  of  shocking  injuries,  and  which  does  not  restrain  or  pun- 
ish them,  or  is,  at  least,  too  remiss  in  prohibiting*  and  su])pressint^  them.  2. 
Ifitdincus  of  tempn;  v/ith  every  form  of  ludawful  and  inunoderate  anger. 
8.    Ptsirc  of  vcut/cancc,  p*udi;-in^i;  and  animosity. 

III.  Kquity  is  a  virtue  closely  allied  to  t:;entlenes3.  It  is  the  govern- 
ncss  of  stern  justice  (preserves  a  just  ])roportion  between  ]i\mishmont  and 
crime)  u})on  just  and  ])robable  causes,  as  when  in  view  of  the  crime  itself, 
or  our  own  duty,  or  the  ])ul)lic  and  private  safety  of  those  who  sin,  or  for 
the  sake  of  avoidini:;  oflfenco,  we  yield  somewhat  of  our  right  in  punishing 
shis,  or  in  demanding  satisfaction  for  injuries  received.  '*  Let  your  mod- 
eration be  known  luito  all  men."     (IMiil.  4:  5.) 

The  fintt  thing  which  we  may  mention  as  opposed  to  this  virtue  is,  ?;/j- 
moderate  snuriti/  or  cruelh/^  as  when  there  is  no  projier  regard  to  the  circum- 
stances umler  which  men  do  wrong,  concerning  which  it  is  said,  extreme 
ricflit  is  eHreme  ivrotuf.  2.  Too  (treat  leniti/^  which  shows  itself  in  not 
being  influenced  by  those  things, which  ought  to  influence  us,  as  when  God 
connnands,  kG.     8.  J\(rtialitj/. 

1\.  Pkaoeav.leness,  or  a  desire  of  peace  and  harmony  is  a  virtue 
which  consists  in  diligently  and  carefully  avoiding  all  unnecessary  occa- 
sions and  causes  of  oftenco,  discord,  strife  and  hatred,  and  in  reconciling 
tliose  who  are  offended,  either  at  us,  or  at  others,  and  which  for  the  sake  of 
retaining  or  preserving  peace  does  not  shrink  from  troubles,  or  fn>m  the 
endurance  of  injuries,  so  long  as  there  is  no  reproach  cast  upon  the  name 
of  (umI,  or  grievous  wrong  intlicted  upon  our  own  safety  or  that  of  othei'S. 
In  a  ivordj  it  is  a  virtue  avoiding  all  offences  and  occasions  of  anger  and 
discord,  and  which  at  the  same  time  endeavors  to  remove  and  bring  to  an 
end  such  strifes  and  misvmderstandings  as  arise  from  time  to  time. 

There  is  opposed  to  this  virtue,  1.  QuarreIso}nene}<s^  which  shows  itself 
in  giving  and  seizing  occasions  of  strife,  to  which  there  is  attached  an  eager 
desire  or  delight  in  contention,  slandering,  backbiting,  whispering,  &c. 
Hence  all  contentious  persons,  slanderers,  backbiters,  wisperers,  <tc.,  are 
here  condemned.  2.  Such  a  leniti/  as  when  any  one  desires  to  keep 
peace  without  any  proper  regard  to  the  glory  of  God,  or  his  own  and  neigh- 
bor's safety.     This  is  a  sinful  gratification. 

The  virtues  which  contribute  to  the  safety/  of  men. 

y.  Co^rMUTATiVE  JUSTICE  IN  PUXISHING  is  a  virtuc  which  preserves  an 
equality  between  offences  and  punishments,  inflicting  either  eipial  jnuiish- 
meuts,  or  less  in  view  of  just  and  satisfactory  causes,  Iiaving  a  proper 


TUE   SIXTH   COMMANDMENT.  587 

regard  to  the  circumstances  which  shouhl  ever  be  taken  into  confiideration 
in  civil  courts,  for  the  Hake  of  maintaining  the  ^hjry  of  God,  and  the  pre- 
servation of  human  society.  Vov  when  God  furhids  the  infliction  of  any 
wron;^  u[K)n  society,  and  wills  that  the  ma;;istrate  he  the  dcfeiider  and  )>re- 
server  of  order  according  to  the  whole  Decalo^^ue,  he  also  designs  that 
those  who  manifestly  and  grossly  violate  this  order  he  restrained  and  kept 
within  proper  bounds  by  just  punishments.  The  magistrate,  therefore,  may 
be  guilty  of  doing  wrong  not  only  in  being  cruel  and  unjustly  severe,  but 
also  in  being  too  lenient  and  in  granting  permiasion  to  certain  persons  to 
injure  others.  "  Because  thou  hast  let  go  out  of  thy  hand,  a  man  whom  I 
appointed  to  utter  destruction,  therefore  thy  life  shall  go  for  his  life,  and 
thy  j)Cople  for  his  people."  "  He  that  killetli  any  man,  shall  surely  bo  })ut 
to  death."  *'  Ye  shall  take  no  satisfaction  for  the  life  of  a  murderer,  which 
is  guilty  of  death  ;  but  he  shall  surely  be  put  to  death.  (1  Kings  20 : 
42.  Lev.  24:  17.  Num.  35:  31.)  This  form  of  justice,  therefore, 
belongs  to  this  commandment. 

Obj.  It  is  here  said,  lytou  sJiaU  not  hill.  Therefore  no  one  must  be 
put  to  death  —  consequently  this  justice  is  not  comprehended  in  this  eom- 
mandraent  inasmuch  as  it  cannot  be  maintained,  without  putting  many  to 
death.  Ans.  Thou  sluilt  not  kill,  that  is,  not  thou  who  art  merely  a  pri- 
vate person,  according  to  thy  judgment  and  desire,  when  I  do  not  command 
thee,  and  give  thee  any  warrant  from  this  law.  But  this  does  not  do  away 
with  the  office  of  the  magistrate  ;  '4or  he  is  the  minister  of  God  and  does 
not  )>ear  the  sword  in  vain."  (Rom.  13 :  4.)  Hence  when  the  magis- 
trate puts  wicked  transgressors  to  death,  it  is  not  man,  but  God  who  is  the 
executioner  of  the  deed.  We  may  also  reply  to  this  objection  by  reversing 
the  argument  thus :  Therefore  some  are  to  be  put  to  death,  lest  human 
society  be  destroyed  by  thieves  and  ro})bers. 

The  opposite  of  this  virtue  is,  1.  Cnielty,  or  too  great  severity.  2. 
Private  revenge.  3.  Lenity,  when  those  are  not  punislied  who  ought  t<^>  bo 
punished.  4.  Partiality.  Or  to  express  it  more  briefly  we  may  say  that 
the  opposite  of  commutative  justice  is  injuatice,  wliich  either  deos  not  pun- 
ish at  all,  or  else  punishes  unjustly. 

YI.  FouTiTLDE  is  a  virtue  which  braves  such  dangers  as  sound  rea- 
soas  requires  us  to  meet  and  encounter  for  the  glory  of  (jiod,  the  salvation 
of  the  church  and  commonwealth,  and  for  the  preservation  and  defence 
either  of  oui-selves  or  others  against  grievous  wrongs  and  oppressions.  I'he 
fortitude  of  the  saints  springs  from  faith,  hope,  and  the  love  of  God  and  our 
neighbor.  Heroic  fortitude  is  a  special  gift  of  God,  as  in  the  case  of 
Joshua,  Sampson,  Gideon,  David,  <S:c.  Warlike  fortitude  is  the  defender 
of  justice,  and  the  undertaker  of  just  defenee  respecting  ourselves  and  oth- 
ers, although  it  is  not  accomplished  without  great  danger.  War  is  either 
a  necessary  defence  against  such  as  are  guilty  of  robbery,  cruelty  or  ojipres- 
sion  ;  or  it  is  a  just  punishment  for  wicked  outrages,  which  is  undertaken 
by  the  force  of  anns  by  the  ordinary  power. 

The  opposite  of  this  virtue  comprises  fimzVi/^//,  whicli  shows  itself  in  flying 
from  necessary  dangers ;  and  j^^^uinjjtion,  or  fool-hardijicsa  in  rushing 
into  dangers  unnecessarily. 

VII.  Indignation,  or  zeal  is,  from  a  love  of  justice,  and  from  a  regard 
to  oiu'  neighbor,  to  be  indignant  on  account  of  some  grievous  or  outrageous 
wrong  inflicted  upon  the  innocent,  and  which,  according  to  the  abihty  which 


588  THE   SIXTH  COMMANDMENT. 

any  one  possesses,  endeavors  to  repel  and  revenge  the  wrong  according  to 
the  commandment  of  God.  Or,  it  is  a  virtue  which  is  justly  provoked  and 
indignant  on  account  of  reproach  cast  upon  the  name  of  God  and  on  account 
of  some  grievous  wrong  by  which  either  God,  or  our  neighbor  is  injured. 

There  is  opposed  to  this,  1.  Unjust  anger.  2.  Lenity^  or  remissness, 
which  shows  itself  when  there  is  no  just  grief  or  indignation  felt  in  view  of 
grievous  injuries,  and  when  there  is  no  disposition  to  avenge  them. 

VIII.  Humanity,  or  philanthropy,  specially  and  properly  so  called,  is 
a  true  and  sincere  good  will,  and  desire  to  perform  towards  men  what  we 
desire  others  to  perform  towards  us,  with  a  declaration  of  good  will  in  such 
words,  actions  and  duties  as  are  fit  and  becoming.  Or  it  is  benevolence  in  the 
mind,  will  and  heart  towards  others,  and  a  declaration  of  it  in  such  words, 
actions  and  duties,  as  are  possible  and  proper.  This  virtue  is  hkewise 
called  in  the  holy  Scriptures  the  love  of  our  neighbor.  Philosophy  terms 
it  humanity.  All  men,  by  this  virtue,  perform  towards  others  what  they 
desire  others  to  perform  towards  themselves.  "  Let  us  do  good  unto  all  men, 
especially  unto  them  who  are  of  the  household  of  faith."     (Gal.  6 :  10.) 

The  opposite  of  this  virtue  comprises,  1.  Inhumanity^  or  moroseness, 
which  either  omits  doing  those  things  which  humanity  requires,  or  does  the 
opposite.  2.  Ill-will,  or  envy,  which  shows  itself  in  grief  at  the  good 
and  prosperity  of  others,  and  in  a  desire  to  secure  this  good  to  itself,  or  at 
least  to  avert  it  from  others.  Wxx  nicl;t,  bir  nid)t»  3.  Self-love,  with 
a  neglect  of  our  neighbor.     4.    Unlawful  gratification. 

IX.  Mercy  is  a  grief  felt  in  view  of  the  calamities  and  misfortunes  of 
the  innocent,  or  such  as  fall  through  weakness  and  infirmity,  with  a  desire 
and  attempt  to  mitigate  these  calamities.  Or  it  is  a  virtue  which 
pities  good  men  in  their  calamities,  or  those  who  sin  through  ignorance  or 
infirmity,  and  which  desires  to  remove  their  misfortunes,  or  at  least  alleviate 
them  as  much  as  justice  will  admit  of,  and  which  rejoices  not  in  the  calam- 
ities even  of  such  as  are  our  enemies.  "  Blessed  are  the  merciful,  for  they 
shall  obtain  mercy."     (Matt.  5:7.) 

There  is  opposed  to  this  virtue  on  the  side  of  want,  1.  A  ivant  of  mercy ^ 
or  cruelty  and  hard-heartedness,  which  is  seen  in  not  having  compassion  upon 
those  whom  we  ought  to  commiserate.  2.  Rejoicing  in  the  calamities  of 
others.  And  on  the  side  of  excess  we  may  mention  lenity,  as  that  which 
spares  those  whom  God  wills  to  be  punished,  which  is  a  cruel  mercy,  by 
which  society  itself  is  injured,  and  also  the  person  that  is  spared. 

X.  Friendship,  a  species  of  humanity,  is  a  true  and  mutual  good  will 
between  good  men,  formed  by  a  knowledge  which  each  party  has  of  the 
other's  virtues,  or  by  the  performance  of  such  duties  towards  each  other  as 
are  becoming  and  possible.  "  A  man  that  hath  friends  must  show  himself 
friendly  ;  and  there  is  a  friend  that  sticketh  closer  than  a  brother."  (Prov. 
18:  24.) 

The  extremes  of  friendship  are,  1.  Enmity.  2.  Neglect  of  friends. 
3.  Readiness  in  contracting  and  breaking  friendship.  5.  Flattery.  6. 
Unjust  gratification. 


THE   SEVENTU   COMMANDMENT. 


589 


A  table  of  the  sixth  commandment. 


The  sixth  com- 
mandment, 
Thou  shall  not 
HU, 


'1.  Forbids  every 
unlawful  injury 
inflicted  upon  our  ^ 
own  or  our  neigh- 
bor's life  &  safe- 
ty. Our  neigh- 
bor may  be  in- 
jured either 


'  1.  By  forsaking  him,or  by  not  assisting  him  accord- 
ing to  our  ability,  which  includes  a  neglect  of4,he 
duties  which  arc  required  for  the  preservation  of 
Hfe. 


2.  Commands 
the  preservation 
of  our  own  and 
of  our  neighbor's 
hfe  and  safety. 
This  is  done  ei- 
ther 


2.  By  wrong- 
ing or  injuring 
him,  which  is 
done  either 


,    „        ^        1  f  1.  Murder. 
l.Bycxternallg   g,^,^j^.,i 
force,   or   Vio.J3    J    ^^j^^^^^^^. 
lence,  as  by  •* 


2.  By  internal 
affections  such 
as 


li; 


1.  By  not  inju- 
ring any  one. 
Those  ought 
not  to  injure 
others.who  are 


2.  By  render- 
ing assistance 
toothers.  This 
is  done  either 


ery  description. 

.  Anger. 
Hatred. 
Desire  of  re- 
^venge. 

1 .  Not  provoked,  which  belongs  to 
justice. 

2.  Who  are  provoked, which  is  the 
province  of  gentleness  and  equity. 

3.  Whether  provoked  or  not,which 
Js  peculiar  to  peaceableness. 


l.Byrepelhng 
injuries  from 
our    neighbor, 
which  is  done 
by 


1.  Commutative 
justice  in  punish- 
ing. 

2.  Fortitude. 
^3.  Indignation. 


2.  By  helping  (\.  By  humanity, 
our    neighbor,  <  2.  By  mercy. 


(_3.  By  friendship. 


FORTY-FIRST  LORD'S  DAY. 


Question  108.     What  doth  the  seventh  command  teach  us  ? 

Answer.  That  all  uncleanliness  is  accursed  of  God,  and  that  therefore  we  must, 
with  all  our  hearts,  detest  the  same,  and  live  chastely  and  temperately,  whether  in 
holy  wedlock,  or  in  single  Hfe. 

Question  109.  Doth  God  forbid,  in  this  command,  only  adultery,  and 
such  like  gross  sins  ? 

Answer.  Since  both  our  body  and  soul  are  temples  of  the  Holy  Ghost,  he  com- 
mands us  to  preserve  them  pure  and  holy  ;  therefore  he  forbids  all  unchaste  actions, 
gestures,  words,  thoughts,  desires,  and  whatever  can  entice  men  thereto. 


EXPOSITION. 

God  in  this  commandment  enjoins  and  sanctions  the  preservation  of 
chastity  and  marriage,  and  hence  authorises  marriage  itself;  for  whenever 
God  forbids  any  thing,  he  at  the  same  time  commands  and  authorises  the 
observance  of  that  which  is  opposite  thereto.  God,  now,  in  this  command- 
ment forbids  adiilteri/,  which  is  a  violation  of  conjugal  fidehty.  When  God 
singles  out  adultery  as  the  most  shocking  and  debasing  vice  of  all  the  sins 


590  THE   SEVENTH   COMMANDMENT. 

"whicli  are  repugnant  to  chastity,  lie  at  the  same  time  prohibits  and  con- 
demns all  wandering  and  -wanton  lusts,  whether  thej  be  found  in  married 
or  unmarried  persons,  and  prohibits  all  other  sins  and  vices  contrary  to 
chastity,  together  Avith  their  causes,  occasions,  effects,  antecedents,  conse- 
quents, &c.  And,  on  the  other  hand,  he  enjoins  all  those  virtues  which 
contribute  to  chastity.  The  reasons  of  this  are  these :  1.  When  one 
thing  is  specified^  all  those  are  understood  icMch  are  closely  allied  or 
connected  ivith  it.  Therefore,  when  adultery  is  prohibited,  as  the  most 
shocking  and  debasing  form  of  lust,  we  are  to  understand  all  other  forms 
of  lust  as  forbidden  at  the  same  tune.  2.  Where  the  cause  is  condemned, 
there  the  effect  is  also  condemned  ;  and  where  the  effect  is  condemned,  there 
the  cause  is  condemned.  Hence  the  antecedents  as  well  as  the  consequents 
of  adultery  are  here  forbidden  and  condemned.  3.  The  design  of  this 
commandment  is  the  preservation  of  chastity  amongst  men,  and  the  guard- 
ing of  marriage,  or  keeping  it  holy.  Wiatever,  therefore,  tends  to  the 
preservation  of  chastity,  and  the  protection  of  marriage,  is  enjoined  by  this 
commandment,  whilst  that  which  is  opposed  thereto  is  forbidden.  There 
are  three  virtues  which  we  may  speak  of  under  the  seventh  commandment : 
chastity.,  modesty  and  temperance. 

1.  Chastity,  in  general,  is  a  virtue  contributing  to  the  purity  of  body 
and  soul,  agreeing  with  the  will  of  God,  and  shunning  all  lusts  prohibited 
by  God,  all  unlawful  intercourse  and  inordinate  copulation  in  connection 
with  all  the  desires,  causes,  effects,  suspicions,  occasions,  &c.,  which  may 
lead  thereto,  whether  in  holy  wedlock  or  in  a  single  life.  The  term  chas- 
tity comes,  according  to  some,  from  the  Greek  ^^Wi^w,  which  means  to  adorn, 
because  it  is  an  ornament,  both  of  the  whole  man,  and  also  of  aU  the  other 
graces  or  virtues.  The  name  has,  therefore,  been  given  to  this  virtue  by 
way  of  pre-eminence,  inasmuch  as  it  is  one  of  the  principal  virtues  which 
constitute  the  image  of  God,  according  as  it  is  said,  God  is  chaste,  and  will 
he  called  upon  by  those  tvJio  are  of  a  chaste  mind,  and  has  regard  to  such 
prayers. 

Chastity  is  of  two  kinds  —  one  of  single  hfe,  the  other  of  holy  wedlock. 
The  former  is  a  virtue  shunning  all  wanton  lusts  without  marriage.  Conn 
jugcd  chastity  is  to  preserve  in  holy  wedlock  the  order  instituted  by  the 
wonderful  counsel  and  wisdom  of  God. 

The  causes  of  chastity  are,  1.  The  command  of  God,  "  This  is  the  will 
of  God,  even  your  sanctification,  that  ye  should  abstain  from  fornication ; 
that  every  one  of  you  should  know  how  to  possess  his  vessel  in  sanctifica- 
tion and  honor."  "  Follow  peace  with  all  men,  and  holiness,  without  which 
no  man  shall  see  the  Lord."  (1  Thes.  4:3,4.  Heb.  12  :  14.)  2.  The 
preservation  of  the  image  of  God.  3.  A  desire  to  avoid  defacing  or  mar- 
ring the  image  of  God,  and  the  union  between  Christ  and  the  church,  of 
which  Paul  speaks  when  he  says,  "  Flee  from  fornication.  Know  ye  not 
that  your  bodies  are  the  members  of  Christ  ?  Shall  I  then  take  the  mem- 
bers of  Christ  and  make  them  the  members  of  an  harlot  ?  God  forbid.'* 
(1  Cor.  6  :  15.)     4.  Rewards  and  punishments. 

We  may  mention  as  being  in  opposition  to  chastity,  a  dissembled  chas- 
tity, an  impure  suigle  Hfe,  whoredom,  concubinage,  incest,  adultery,  and 
all  wanton  and  hateful  lusts,  in  connection  with  their  causes,  occasions  and 
effects. 

All  the  various  species  of  lust  may  be  referred  to  these  three  classes : 


THE   SEVENTH   COMMANDMENT.  691 

The  first  class  or  kind  are  those  which  are  contrary  to  nature,  and  from 
the  devil  —  such  as  are  even  contrary  to  this  our  corrupt  nature,  not  only 
because  they  corrupt  and  spoil  it  of  conformity  with  God,  but  also  because 
this  our  corrupt  nature  shrinks  from  them  and  abhors  them.  The  lusts 
of  which  the  apostle  Paul  speaks  in  the  first  chapter  of  his  Epistle  to  the 
Romans,  are  of  this  class,  as  the  confounding  of  sexes,  also  abuses  of  the 
female  sex.  The  magistrate  should  pimish  these  heinous  sins  and  abomi- 
nable transgressions  with  extraordinary  punishments.  Incest  is  greatly 
opposed  to  this  our  corrupt  nature,  although  examples  of  it  occurred  in  our 
first  parents.  These  examples,  however,  were  of  necessity,  or  by  a  divine 
dispensation,  and  are,  therefore,  to  be  regarded  as  exceptions  to  the  gen- 
eral rule. 

The  second  class  of  lusts  are  those  which  proceed  from  this  our  corrupt 
nature  ;  as  fornication  committed  by  such  as  are  immarricd,  adulteries  by 
persons  that  are  both  married,  and  intercourse  between  such  as  are  married 
and  unmarried.  If  a  married  person  have  connection  with  another  person 
that  is  unmarried,  it  is  simple  adultery.  But  if  one  married  person  have 
intercourse  with  another  person  that  is  married,  it  is  a  double  adultery ; 
for  he  violates  his  own  marriage,  and  also  that  of  the  other  person.  For- 
nication takes  place  when  those  that  are  unmarried  have  connection  with 
each  other.  Magistrates  ought  by  ^artue  of  their  office  to  punish  severely 
fornication  and  adultery.  God  appointed  and  required  capital  punishment 
to  be  inflicted  upon  adulterers.  And  although  he  did  not  appoint  death  as 
the  punishment  of  fornicators ;  yet,  when  he  frequently  declared  in  his 
word  that  no  whore  should  be  found  among  his  people,  he  signified  that  it 
should  be  punished  according  to  its  heinousness  and  aggravated  nature. 
There  are  other  lusts  which  are  committed  by  this  our  corrupt  nature  with 
an  evil  conscience  ;  such  as  those  evil  desires  to  which  we  give  indulgence, 
or  with  which  we  are  delighted,  and  which  we  do  not  study  and  endeavor 
to  avoid,  which,  although  they  are  not  punished  by  civil  power,  are  never- 
theless joined  with  an  evil  conscience,  and  punished  by  God. 

The  third  class  of  lusts  are  the  corrupt  inclinations,  to  which  good  men 
give  no  indulgence,  but  which  they  resist,  and  from  which  they  cut  off  all 
occasions,  so  that  their  consciences  are  not  troubled,  because  they  call 
upon  God,  seek  the  grace  of  resistance,  and  have  in  their  hearts  the  testi- 
mony that  their  sins  are  graciously  forgiven  them.  Marriage  was  insti- 
tuted after  the  fall  as  a  remedy  against  these  sins.  It  is  therefore  said, 
in  view  of  these  inclinations,  "  It  is  better  to  marry  than  to  bum."  (1 
Cor.  7  :  9.)  Yet  Paul  does  not  in  these  words  approve  of  such  marriages 
as  are  premature,  injurious  to  the  state,  entered  into  before  a  suitable  age, 
or  which  are  against  good  customs  and  manners. 

II.  Modesty,  or  shamefacedness,  is  a  virtue  abhorring  all  uncleanness, 
joined  with  shame,  grief  and  sadness,  either  on  account  of  past  impurity, 
or  on  account  of  fear  of  future  uncleanness  ;  having  also  a  desire  and  pur- 
pose to  avoid  not  only  uncleanness  itself,  but  everything  that  might  lead  to 
it.  It  is  called  by  the  Greeks  aiSug^  which  means  bashfulness  or  shame, 
which  Aristotle  defines  to  be  a  fear  of  disgrace.  This  virtue  is  necessary 
for  chastity,  as  a  help,  a  cause,  effect,  consequent  and  sign  of  chastity. 

The  extremes,  or  vices  which  are  repugnant  to  modesty,  are :  1.  Im- 
modesty,  or  imprudence,  which  makes  light  of  impiu-ity.  2.  Stupidity,  or 
unrefined  and  perverse  bashfulness,  when  any  one  is  ashamed  of  that  of 


592  CONCERNING  MARRIAGE. 

"which  he  ought  not  to  be  ashamed,  as  of  a  thing  proper  and  becoming, 
which  calls  for  no  shame.     3.  Obscenity  and  scurrility. 

III.  Temperance  is  a  virtue  observing  such  hmits  as  are  becoming 
to  nature,  propriety,  sound  reason  and  the  order  of  persons,  places  and 
times,  according  to  the  law  of  nature  in  things  pertaining  to  the  body ;  aa 
meat,  drink,  &c.  This  is  the  mother  and  nurse  of  all  the  other  wtues, 
and  is  the  cause  of  chastity — without  which  there  can  be  no  chastity;  for 
without  temperance  we  cannot  be  chaste.  "  Take  heed  to  yourselves,  lest 
at  any  time  your  hearts  be  overcharged  with  surfeiting  and  drunkenness, 
and  cares  of  this  life,  and  so  that  day  come  upon  you  unawares."  "And 
be  not  drunk  with  wine,  wherein  is  excess."  "  Let  us  walk  honestly  as  in 
the  day ;  not  in  rioting  and  drunkenness,  not  in  chambering  and  wanton- 
ness, not  in  strife  and  envying ;  but  put  ye  on  the  Lord  Jesus  Christ,  and 
make  not  provision  for  the  flesh  to  fulfill  the  lusts  thereof."  (Luke  21 : 
34.     Eph.  5:  18.     Rom.  13:  13,  14.) 

The  extremes  of  temperance  are  :  1.  Intemperance  in  meat  and  drink, 
gormandizing,  gluttony,  drunkenness,  inebriation ;  which  signifies  properly 
not  the  excess  itself  of  drinking,  but  the  nausea  and  reefing  of  the  head, 
which  are  felt  the  day  following.  2.  Luxury^  which  is  too  much  prodi- 
gafity  and  profusion  in  food,  clothing,  equipage,  &c.  3.  Hurtfid  temper- 
anee^  or  too  great  abstinence,  and  such  as  does  not  agree  with  our  nature, 
as  the  temperance  of  hermits  and  superstitious  fasts. 

CONCERNING  MARRIAGE. 

Since  this  commandment  sanctions  and  authorizes  marriage,  it  is  proper 
we  should  here  introduce  some  remarks  in  reference  to  it ;  and  in  doing 
so,  we  shall  consider : 

I.  What  marriage  is : 

II.  Why  it  ivas  instituted: 

III.  What  marriages  are  lawful : 

IV.  Whether  it  he  a  thing  indifferent : 

V.     What  duties  devolve  upon  mairied  persons  : 
VI.     What  things  are  contrary  to  marriage. 

I.    What  is  Marriage? 

Marriage  is  a  lawful  and  indissoluble  union  between  one  man  and  one 
woman,  instituted  by  God  for  the  propagation  of  the  human  race,  that  we 
may  know  him  to  be  chaste,  and  to  hate  all  lust,  and  that  he  will  gather  to 
himself  out  of  the  whole  human  race,  thus  lawfully  propagated,  an  ever- 
lasting church,  which  shall  rightly  know  and  worship  him  ;  and  that  it  may 
be  a  society  of  labors,  toils,  cares  and  prayers,  between  persons  living  in 
a  state  of  matrimony. 

II.    Why  was  Marriage  instituted? 

God  himself  is  the  author  of  marriage.  It  is,  therefore,  no  human  de- 
vice or  invention,  but  was  instituted  by  God  himself  in  Paradise,  before 
the  fall  of  man.  The  causes  on  account  of  which  it  was  instituted  are,  as 
we  may  learn  from  the  definition  which  we  have  just  given :     1.  That  it 


COXCERNINO   MARRIAGE.  5 Do 

miglit  be  the  means  of  perpetuating  and  multiplying  the  human  race  in  a 
la^Yful  manner.  2.  The  gathering  of  the  ehureh.  8.  That  it  might  he  an 
image  or  resemblance  of  the  union  between  Christ  and  tlie  church.  4. 
That  wanton  and  wandering  lusts  might  in  this  way  be  avoided.  5.  That 
there  might  be  a  society  of  labor  and  prayer  between  those  who  are  mar- 
ried. This  society  or  connection  is  closer  and  more  intimate  than  that 
which  exists  between  men  generally.  Hence,  the  prayers  of  those  who 
are  living  in  this  state  are  more  ardent,  inasmuch  as  we  more  ciu-ncstly 
desire  to  help  those  by  our  prayers  to  whom  we  are  united  in  the  closest 
relations  of  life ;  as  parents  pray  more  fervently  for  their  children,  than 
the  children  do  for  their  parents,  for  the  reason,  as  it  is  commonly  said. 
Love  descends^  not  asce7ids. 

rtl.    What  Marriages  ake  Lawful? 

That  the  union  constituted  by  marriage  may  be  lawful,  the  following 
things  are  necessary:  1.  That  it  be  a  union  contracted  between  persons 
fit  to  be  joined  together.  2.  That  it  be  contracted  by  the  consent  of  both 
parties.  3.  That  it  meet  the  approbation  of  parents,  or  those  who  are 
in  the  place  of  parents,  and  w^hose  consent  is  required  by  the  law. 
4.  That  no  mistake  or  error  be  made  in  the  persons.  5.  That  suitable 
conditions,  propriety  and  lawful  means,  be  observed  in  the  contract.  6. 
That  it  be  contracted  between  two  persons  only.  "  The  twain  shall  be  one 
flesh."  (Gen.  2  :  23.  Matt.  19  :  5.)  The  fathers  who  lived  under  the 
Old  Testament  had  many  wives ;  but  w^e  must  judge  of  the  propriety  and 
lawfulness  of  a  thing  not  by^  examples,  but  by  law.  7.  That  it  be  con- 
tracted in  the  Lord :  that  is,  between  the  faithful,  and  with  prayer.  8. 
That  it  be  not  contracted  between  persons  who  are  forbidden,  or  who  are 
of  such  near  relationship,  or  degrees  of  kindred,  as  are  forbidden  by  God 
and  wholesome  laws. 

Kindred^  or  relation  hy  bloody  is  either  consanguinity  or  affinity.  There 
are  some,  however,  who  regard  kindred  and  consanguinity  as  one  and  the 
same  thing.  Consangidnity  is  between  persons  having  sprung  from  the 
same  stock  or  family,  being  closely  allied  by  blood.  Affinity  is  the  relation 
between  a  man  and  his  wife's  kindred,  arising  from  marriage.  The  stock 
is  the  person  from  whom  the  rest  proceed  or  spring.  Those,  now,  who  are 
related  by  blood,  are  distinguished  by  lineage  and  degree.  Lineage  is  the 
order  or  Kne  of  kinsfolk  descending  from  one  stock.  The  degree  which 
distinguishes  them  is  the  distance  of  kinsfolk,  whether  on  the  side  of  the 
father  or  mother,  from  the  original  stock.  This  common  rule  is  to  be  ob- 
served in  reference  to  these  degrees :  There  are  as  7nany  degrees  as  there 
are  ijersons  who  have  sprung  from  the  stock.  The  law  of  God  forbids  the 
second  degree  in  marriage ;  wise  and  wholesome  political  laws  forbid  also 
the  third  degree.  Lineage  is  either  of  ascendants,  or  of  descendants,  or 
of  collaterals.  Ascendants  include  the  ancestors.  Descendants  include 
all  the  posterity.  Collaterals  are  those  who  ai-e  not  born  one  from  another, 
but  from  the  same  persons.  The  lineage  of  collaterals  is  either  equal  or 
unequal.  It  is  equal  when  the  distance  from  the  common  stock  is  equal ; 
and  unequal  when  the  distance  is  unequal.  The  degrees  of  consanguinity 
which  God  forbids  to  be  united  in  the  marriage  relation  may  be  found  in 
the  eighteenth  chapter  of  Leviticus.  And  that  these  degrees  are  natm-al 
38 


594  CONCERNING  MARRIAGE. 

and  moral,  is  proven:  1.  Because  the  Gentiles  are  said  to  have  com- 
mitted abominations  on  account  of  having  violated  them,  and  to  have  been 
rejected  of  God  on  this  account.  The  Gentiles  now  had  not  the  civil  and 
ceremonial  laws  of  Moses.  2.  Because  God  punished  or  destroyed  the 
world  bj  the  waters  of  the  deluge  for  the  violation  of  these  laws,  or  for 
indulgence  in  wanton  lusts  and  incestuous  marriages.  3.  From  the  design 
of  this  commandment,  which  is  the  prohibition  of  incest,  which  design  is 
universal,  perpetual  and  moral.  4.  Paul  most  severely  reproved  the  in- 
cestuous man,  who  had  married  his  father's  wife,  of  whom  we  have  an 
account  in  the  fifth  chapter  of  his  first  Epistle  to  the  Corinthians,  and  com- 
manded that  he  should  be  excommunicated.  So  John  the  Baptist  also 
reproved  Herod  for  having  married  his  brother's  wife,  in  that  it  was  unlaw- 
ful for  him  so  to  do.    (Mark  6  :  18.) 

IV.      Is  MARRIAGE  A  THING  INDIFFERENT  ? 

Marriage  is  lawful  for  all  who  are  fit  or  proper  persons  to  enter  into  this 
state.  It  is  a  thing  indifferent,  by  which  w^e  mean  that  it  is  neither  com- 
manded, nor  prohibited  by  God,  but  left  to  the  will  and  pleasure  of  those 
who  possess  the  gift  of  continency.  It  is  different,  however,  with  those 
who  do  not  possess  this  gift — to  them  it  is  not  merely  permitted,  but  com- 
manded by  God  himself,  that  they  marry  in  the  Lord.  Hence  to  these 
persons  it  is  not  a  thing  indifferent,  but  necessary,  as  is  evident  from  what 
the  Apostle  says  :  "  It  is  good  for  a  man  not  to  touch  a  woman ;  neverthe- 
less, to  avoid  fornication,  let  every  man  have  his  own  wife,  and  let  every 
woman  have  her  own  husband."  "  I  say  toihe  unmarried  and  widows  it 
is  good  for  them,  if  they  abide,  even  as  I.  But  if  they  cannot  contain, 
let  them  marry  ;  for  it  is  better  to  marry  than  to  burn."  (1  Cor.  7  :  1, 
2,  8,9.)  A  proper  regard  should  be  had  to  time,  both  in  first  and  second 
marriages  ;  nor  should  we  give  loose  reins  to  our  lusts  and  passions  ;  but 
rather  curb  and  restrain  them  by  prayer,  and  earnest  efforts  to  the  extent 
of  our  power,  so  as  not  to  wound  our  consciences  or  violate  that  which  is 
proper  and  just.  Plutarch,  in  his  life  of  Numa,  testifies  how  carefully  the 
Bomans  guarded  against  this,  and  all  improprieties  in  reference  to  mar- 
riage, when  he  says,  "  Woman  remained  widoivs  ten  months  after  the 
death  of  their  husbands  ;  and  that  if  any  one  married  before  the  exinration  of 
ten  months,  the  laws  of  Numa  required  her  to  sacrifice  a  cow  heavy  ivith  calf, 
&c.  The  want  of  a  proper  regard  to  time  in  marriages,  is  a  cause  of 
many  evils  both  in  civil  and  ecclesiastical  affairs.  Yet  those  who  have  once 
lawfully  and  in  the  Lord  contracted  marriage,  may  not  break  or  violate 
their  vow,  except  for  adultery. 

V.    What  are  the  duties  of  married  persons? 

The  common  and  mutual  duties  of  married  persons  include,  1.  Mutual 
love.  2.  Conjugal  fidelity,  which  requires  that  each  one  love  the  other 
only,  and  that  constantly.  3.  A  community  of  good,  together  with  sym- 
pathy in  each  other's  sorrows  and  misfortunes.  4.  The  training  and  edu- 
cation of  children.  5.  Bearing  each  other's  infirmities  with  a  desire  to 
remove  them. 

It  is  the  duty  of  the  husband,  1.  To  nourish  and  cherish  his  wife  and 


THE   EIGIIin   COMMANDMENT.  595 

children.  2.  To  govern  them.  8.  To  defend  them.  It  is  the  duty  of 
the  \^ifc,  1.  To  assist  her  husband  in  providing  and  preserving  's^'hat  per- 
tains to  the  family.  2.  To  obey  and  reverence  her  husband.  When  these 
duties  are  not  performed,  there  is  a  great  breach  of  ^vhat  tends  to  the  law- 
ful use  of  marriage. 

V.    What  things  are  contrary  to  marriage? 

The  things  which  are  contrary  to  marriage  are  the  same  as  those  which 
conflict  with  chastity.  1.  Fornication  and  adultery,  by  which  conjugal 
faith  and  chastity  are  violated  by  one,  or  both  parties.  Also  incest,  un- 
lawful copulation,  and  abuse  of  marriage.  2.  Hasty  and  rash  divorces, 
which  in  former  times  were  common  among  the  Romans  and  Jews,  and 
and  which  are  even  at  this  day  frequent  among  uncivilized  nations.  The 
divorces  of  which  we  here  speak  are  not  such  as  take  place  on  account  of 
adultery,  but  from  one  person  deserting  or  leaving  the  other.  3.  Forbid- 
ding to  marry. 


FORTY-SECOND  LORD'S  DAY. 

Question  110.     What  doth  God  forbid  in  the  eighth  command  ? 

Answer.  God  forbids  not  only  those  thefts  and  robberies  which  are  punishable  by 
the  magistrate,  but  he  comprehends  under  the  name  of  theft,  all  wicked  tricks  and 
devices,  whereby  we  design  to  appropriate  to  ourselves  the  goods  which  belong  to 
our  neighbor ;  whether  it  be  by  force,  or  under  the  appearance  of  right,  as  by  un- 
just weights,  ells,  measures,  fraudulent  merchandise,  false  coins,  usury,  or  by  any 
other  way  forbidden  by  God  ;  as  also  all  covetousness,  all  waste  and  abuse  of  his 
gifts. 

Question  111.     But  what  doth  God  require  in  this  command? 

Answer.  That  I  promote  the  advantage  of  my  neighbor  in  every  instance  I  can 
or  may,  and  deal  with  him  as  I  desire  to  be  dealt  with  by  others  ;  further  also,  that 
I  faithfully  labor,  so  that  I  may  be  able  to  relieve  the  needy. 

EXPOSITION. 

This  commandment  sanctions  and  authorises  a  distinction  in  property  or 
possessions.  The  end  or  design  of  tJiis  commandment  is,  the  preservation 
of  the  property  or  possessions  which  God  has  given  to  every  one  for  the 
support  of  life  :  for  if  it  is  not  lawful  or  becoming  for  us  to  steal,  it  is  ne- 
cessary that  every  man  should  possess  that  which  lawfully  belongs  to  him. 
God,  therefore,  in  this  commandment,  forbids  all  frauds,  together  with  all 
the  cunning  devices  and  arts  by  which  the  goods  and  possessions  of  our 
neighbor  are  injured,  diminished  or  confounded  so  as  to  lose  his  right  in 
them,  or  to  make  it  doubtful.  In  forbidding  these  things,  God  at  the  same 
time  enjoins  all  those  virtues  which  contribute  to  the  preservation  of  our 
neigbor's  goods  and  possessions.  Thou  shalt  not  steal,  that  is,  thou  shalt 
not  desire,  or  attempt  to  take  to  thyself  thy  neighbor's  goods  by  fraud. 
Therefore,  thou  shalt  defend,  preserve  and  increase  them,  and  give  unto 


596  THE   EIGHTH   COMMANDMENT. 

thy  neighbor  what  belongs  to  him.  God  calls  the  thmgs  that  are  forbidden 
ilieft^  in  order  that  he  might  comprehend  and  condemn  under  this,  as  being 
the  grossest  kind  of  fraud,  all  other  sins  of  a  kindred  nature,  with  their 
antecedents  and  consequents. 

The  virtues  of  the  eighth  commandment, 

I.  Commutative  justice  is  a  virtue  in  the  acquisition  of  goods,  which 
does  not  desire  the  possessions  of  another,  and  contributes  to  an  arithmeti- 
cal equality  in  contracts  and  in  the  ordinary  traffic  amongst  men  in  the 
purchase  and  exchange  of  goods  according  to  just  laws.  Commutative 
justice  then  consists  in  preserving  an  equality  between  merit  and  reward, 
wages  and  labor,  &c.,  whether  it  be  in  the  acquisition,  or  disposition  of 
goods.  Justinian,  the  Eoman  emperor,  writes  in  relation  to  the  possession 
and  division  of  things  :  that  some  things  are  common  to  all  by  natural 
right,  as  the  air,  water,  the  sea,  the  shores  of  the  sea,  &c.  Some  things  are 
public^  as  rivers,  ports,  the  use  of  the  banks  of  rivers,  &c.  Some  belong 
to  no  one  as  things  sacred,  religious,  and  holy.  The  largest  amount  of 
things,  however,  belong  to  persons  privately  and  singly,  and  are  acquired 
in  various  ways.  Those  things,  therefore,  which  are  transferred  to  another 
owner,  or  which  any  one  takes  to  himself,  belong  either  to  no  one,  or  to 
some  one.  Those  which  belong  to  no  one,  become  the  property  of  the 
persons  w^ho  acquire  them.  Those  things  which  belong  rightly  to  some 
one,  can  only  pass  into  the  hands  of  others,  either  by  violence  and  against 
the  will  of  the  rightful  owner,  or  by  captivity  in  war  ;  or  with  the  consent 
of  the  owner,  as  by  inheritance,  or  contract.  Possessions  pass  into  the 
hands  of  others  hy  inheritance,  either  by  will,  or  without  any  will.  A  con- 
tract is  an  agreement  between  certain  persons  in  reference  to  the  transfer, 
giving,  or  exchange  of  possessions  according  to  just  and  wholesome  laws. 
All  contracts  are  included  under  commutative  justice,  and  may  be  compre- 
hended under  ten  classes.  1.  Buying  and  selling,  when  an  article  passes 
from  the  vender  to  the  purchaser,  in  such  a  way  that  the  purchaser  gives  a 
just  and  equivalent  price  for  it.  This  is  sometimes  accompanied  with  a 
condition  of  selling  it  again,  or  it  may  be  without  this  condition.  The  huy- 
ing  of  revenues,  or  the  receiving  an  uicome  belongs  to  this,  and  is  no  more 
to  be  regarded  as  usury,  than  the  letting  out  of  land,  for  which  a  certain 
yearly  rent  is  required.  2.  Borrowing  is  a  contract  according  to  which 
the  use  of  a  certain  thing  is  transferred  to  another,  in  such  a  way  that  he 
returns  that  which  is  equivalent.  There  is  something  given  in  borrowing, 
not  that  the  same  thing  may  be  returned,  but  only  that  which  is  similar 
or  of  equal  value.  Lending  is  that  which  takes  place  when  the  use  of  a 
certain  thing  is  granted  to  some  one  for  a  certain  length  of  time,  when  he 
is  to  return  the  self-same  thing  whole  and  without  any  injury,  without  hav- 
ing to  pay  any  remuneration  for  the  use  of  it.  4.  Donatioyi,  when  a  cer- 
tain thing  is  transferred  to  another  person,  without  recompense,  by  the 
rightful  owner,  who  alone  has  the  right  to  give  it  by  free  will.  But,  should 
some  one  say,  that  justice  demands  that  like  should  be  given  for  hke ; 
and  that  inasmuch  as  this  is  not  done  in  w^hat  is  given  as  a  donation,  it 
must  conflict  with  justice  ;  we  would  reply  that  this  is  true  only  in  case  the 
things  are  given  with  the  intention  that  a  compensation  be  made.  5.  Ex- 
change,  when  things  are  exchanged  by  the  consent  of  those  who  are  the 


) 


THE   EIGHTH   COMMANDMENT.  597 

lawful  owners,  or  when  one  thing  is  given  for  another  which  is  equal  in 
value.  G.  Leasing  or  letting  out,  is  a  contract  according  to  which  the  use 
of  a  certain  thing,  without  any  right  of  possession,  is  given  over  to  another 
person  by  the  riglitful  owner,  for  a  certain  length  of  time,  upon  the  condi- 
tion that  he  to  whom  it  is  leased  pay  a  given  sum  for  its  use,  and  return  it 
again  in  a  proper  state  at  the  expiration  of  the  time  for  which  it  was  let. 
7.  Pledging  or  mortgaging  is  when  a  certain  thing  is  transferred  to  ano- 
ther person,  which  gives  him  a  right  to  it  as  long  as  certain  things  which 
are  due  him  are  not  paid ;  or  it  is  a  contract  which  takes  place  when  a  cer- 
tain thing  is  delivered  to  another  person  upon  this  condition,  that  he 
has  the  right  of  using  it  according  to  his  own  pleasure,  in  case  it  is  not  re- 
deemed within  a  given  time.  8.  Committing  in  trust,  is  a  contract  ac- 
cording to  which  neither  the  use  nor  possession,  but  only  the  keeping  of  a 
certain  thing  is  entrusted  to  another  person.  9.  Partnership  is  a  contract 
between  certain  persons,  who  associate  themselves  together  in  business, 
according  to  which  one  person  gives  his  funds,  and  the  other  his  attention 
or  labor,  upon  the  condition  that  they  receive  or  bear  an  equal  proportion 
of  the  loss  or  gain,  and  that  neither  one  reap  the  entire  gain,  or  sustain 
the  w^hole  loss.  10.  There  is,  lastly,  a  contract  according  to  which  the  use 
or  possession  of  a  piece  of  land  is  transferred  by  the  owner  to  a  farmer  to 
till,  upon  the  condition  that  he  cultivate  it,  and  be  bound  to  render  to  the 
owner  thereof  some  particular  service.  These  different  kinds  of  contracts 
are  to  be  observed  for  the  better  understanding  of  commutative  justice. 

There  is  opposed  to  this  virtue  every  unjust  and  unlawful  transfer  of 
property,  whether  it  be  effected  hy  violence,  as  robberies,  or  hy  fraud  and 
deceit,  as  theft.  Tfieft  is  the  taking  of  that  which  belongs  to  another, 
■without  his  knowdedge  and  will,  with  the  intention  to  deprive  him  of  it. 
There  are  many  w^ays  in  which  theft  is  practised  both  in  public  and  private 
life,  of  which  we  may  mention  the  following:  1.  Embezzling,  or  taking 
that  which  belongs  to  the  state  or  commonwealth.  2.  Sacrilege,  which 
consists  in  taking  some  sacred  or  holy  thing.  3.  The  various  deceptions 
which  are  practised  in  merchandising,  as  when  any  one  uses  fraud  and  art- 
ifice in  effecting  contracts,  or  sales,  together  w^ith  all  the  wicked  tricks  and 
devices  by  which  any  one  designs  to  appropriate  to  himself  w^hat  belongs  to 
another.  4.  Usury  is  the  gain  which  is  received  in  view  of  that  w^hich 
has  been  borrowed  or  loaned.  All  just  contracts,  the  contracts  of  paying 
rent,  a  just  compensation  for  any  loss,  partnership,  buying,  &c.,  are  ex- 
empted from  usury.  There  are  many  questions  respecting  usury  concern- 
ing which  we  may  judge  according  to  the  rule  which  Christ  has  laid  down : 
Wliatever  ye  would  that  men  should  do  to  you,  do  ye  everi  so  to  them. 

II.  Contentment^  is  a  virtue,  by  which  we  are  satisfied  and  contented 
"with  our  present  possessions,  which  Ave  have  honestly  acquired,  and  by  which 
we  quietly  endure  poverty  and  other  inconveniences,  not  desireng  what  does 
not  belong  to  us,  nor  what  is  unnecessary.  The  extremes  of  this  virtue 
are,  on  the  side  of  want,  avarice  and  theft :  and  on  the  side  of  excess,  a 
feigned  refusal,  as  when  any  one  would  make  it  appear  that  he  is  unvrilling 
to  receive  that  which  he  nevertheless  would  and  greatly  desires.  Also, 
inhumanity,  which  is  not  to  receive  any  thing. 

III.  Fidelity  is  a  virtue  which  has  a  concern  and  anxiety  in  regard 
to  the  losses  and  privations  of  another,  and  endeavors  to  avert  them,  wil- 
lingly and  diligently  performing  all  the  different  duties  which  are  devolving 


598  THE   EIGHTH  COMMANDMENT. 

upon  us  in  our  appropriate  callings  in  order  that  we  may  have  what  is  ne- 
cessary to  sustain  us  and  ours,  and  that  we  may  also  have  that  with  which 
we  may  supply  the  wants  of  others,  all  of  which  is  done  with  the  design 
that  we  may  glorify  God  thereby.  The  extremes  of  this  virtue  are,  1.  Un- 
faitJif  illness,  which  has  no  care  in  regard  to  the  losses  and  injuries  of 
others,  and  does  not  diligently  perform  what  duty  requires.  2.  iVe^- 
ligence  and  shthfulness,  which  merely  desires  to  reap  pubhc  good  without 
contributing  any  thing  thereto. 

Obj.  But  mention  has  already  been  made  of  fidelity  in  the  fifth  com- 
mandment. Therefore  it  does  not  properly  belong  here.  Ans.  It  is  not 
absurd,  that  one  and  the  same  virtue  should  be  placed  under  different 
commandments  for  different  ends  and  in  different  respects :  for  the  ends 
and  designs  of  different  actions  and  virtues  make  a  difference  in  the 
things  themselves.  Fidelity  is  placed  under  this  commandment  in  as  far  as 
it  includes  a  desire  to  guard  against  the  disadvantages  and  losses  of  others, 
and  to  do  those  things  by  which  we  may  acquire  for  ourselves  food,  raiment 
and  such  things  as  are  necessary.  And  it  is  placed  under  the  fifth  com- 
mandment in  so  far  as  it  includes  obedience  in  doing  our  duty. 

IV.  Liberality  is  a  virtue  which  contributes  of  its  substance  to  those 
who  are  in  want,  from  right  considerations  and  motives :  or  it  is  a  virtue 
by  which  those  who  are  possessed  of  it  communicate  of  their  own  posses- 
sions to  others,  without  being  urged  thereto  by  any  civil  constraint,  or  en- 
actipent,  but  by  the  divine  and  natural  law,  or  for  the  sake  of  godliness 
and  charity,  with  a  Hberal  heart,  according  to  their  ability  and  the  ne- 
cessity of  others,  knowing  where,  to  whom,  when,  and  how  much  they  are 
able  to  give,  and  at  the  same  time  preserve  a  medium  between  penurious- 
ness  and  prodigahty. 

The  extreme  of  this  vii'tue  on  the  side  of  want,  are  penuriousnesSj 
meanness,  and  covetousness,  which  may  be  said  to  consist  in  a  desire  on  the 
part  of  any  one  to  increase  his  possessions  by  right  or  wrong ;  or  which,  by 
a  want  of  confidence  in  God,  and  a  trust  in  the  possessions  of  fortune,  is 
not  contented  with  those  things  which  God  gives  by  lawful  means  ;  but  de- 
sires more  and  more,  and  seeks  to  take  to  itself,  even  by  unlawful  means, 
what  it  has  no  right  to,  and  does  not  give  where  God  requires  that  we 
should  exercise  our  hberality.  The  other  extreme  of  this  virtue  shows 
itself  171  prodigality/,  or  in  a  lavish  expenditure  of  what  God  has  committed 
to  our  trust,  which  gives  beyond  the  bounds  of  propriety  and  without  any 
necessity,  being  actuated  thereto  by  delight  in  an  excessive  use  or  waste 
of  our  gifts  and  possessions. 

V.  Hospitality  is  a  species  of  liberality,  and  is  that  by  which  we  enter- 
tain strangers  and  travellers,  and  especially  those  who  have  been  banished 
on  account  of  the  profession  of  the  doctrine  of  the  gospel,  with  true  Chris- 
tian charity  and  with  all  the  duties  of  hospitality.  Or  it  consists  in  liber- 
ality and  kindness  towards  strangers,  especially  towards  Christians,  who 
are  driven  into  exile  on  account  of  religion,  or  are  forced  to  travel  for  the 
confession  of  the  truth.  The  extremes  of  this  virtue  are,  on  the  one  side, 
a  want  of  hospitality  towards  strangers,  and  on  the  other,  extravagance  in 
entertaining  them,  so  exhausting  the  fountain  of  our  beneficence  that  we 
are  not  left  with  those  things  which  are  necessary  for  ourselves. 

VI.  Parsimony  is  that  virtue  by  which  we  guard  against  all  unneces- 
sary expense,  and  by  which  we  take  care  of  that  which  we  have  honestly 


THE   EIGHTH   COMMANDMENT.  599 

acquired  for  ourselves  and  for  tliosc  who  are  connected  ^yitll  us  in  the  rela- 
tions life,  not  desiring  more  than  what  is  necessary  for  our  comfort.  Lib- 
eralltij  has  2)ars'imonij  connected  with  it :  for  liberality  without  parsimony 
runs  into  prodigality,  and  parsimony  without  liberality  soon  degenerates 
into  covetousness.  They  are,  therefore,  virtues  w4iich  are  closely  allied, 
and  are  two  means  between  the  same  extremes,  viz :  covetousness  and  f)ro- 
digality.  Neither  can  any  one  be  liberal,  who  is  not  parsimonious  or  fru- 
gal ;  nor  can  any  one  who  is  not  frugal  be  liberal.  Llhcralltij  enlarges  our 
contributions  according  to  sound  reason ;  whilst  parsimony  restricts  the 
same  according  to  sound  reason,  retahiing  as  much  as  propriety  will  admit 
of,  and  giving  as  much  as  is  needed.  It  is  in  this  way  that  these  two  vir- 
tues are  exercised  in  regard  to  the  same  object,  and  are  between  the  same 
extremes,  so  that  the  same  vices  which  stand  in  opposition  to  liberality,  are 
repugnant  to  parsimony,  which  vices  are  prodigality  and  covetousness. 

VII.  Frugality  is  a  virtue  having  respect  to  household  affairs,  dis- 
posing of  w^hat  has  been  honestly  acquired,  properly  and  profitable,  and  for 
things  necessary  and  useful,  or  which  incurs  expense  merely  for  such  things 
as  are  necessary  and  useful.  It  is  closely  allied  to  parsimony,  and  yet  it  is 
evidently  not  the  same.  Parsimony  consists  in  giving  moderately  ;  frugal- 
ity in  a  proper  disposition  of  things.  They  are  both  referred  to  and  compre- 
hended under  this  commandment,  because  their  opposite,  which  is  prodi- 
gality, is  here  forbidden.  The  extremes  of  this  virtue  are  the  same  as 
those  which  we  mentioned  under  parsimony. 

Objections  against  the  distinction  which  we  have  made  in  reference  to 


Obj.  1.  The  Apostles  had  all  good  things  in  common.  Therefore  we 
ought  to  have  all  things  in  common.  Ans.  1.  The  examples  are  not  the 
same :  for  a  community  of  goods  in  the  time  of  the  Apostles  'was  easy 
and  necessary.  It  w^as  easy,  because  the  disciples  were  few  in  number.  It 
was  necessary  because  there  was  great  danger,  that  if  they  did  not  sell  them, 
they  would  be  wrested  from  them  by  violence.  It  is  different,  however,  as 
it  respects  the  church  at  the  present  time ;  for  such  a  community  of  goods 
would  now  be  neither  easy  nor  necessary.  The  Apostles  were,  therefore, 
led,  for  just  and  sufficient  reasons,  to  have  such  a  community  of  goods, 
"which  causes  are  now  no  more  in  existence.  2.  They  did  it  freely,  and 
not  by  any  law  constraining  them  to  adopt  such  measures.  Each  one  did 
it  of  his  own  accord.  Hence  Peter  said  to  Ananias,  "  While  it  remained 
was  it  not  thine  own?  and  after  it  was  sold,  w^as  it  not  in  thine  own 
power."  (Acts  5  :  4.)  It  was,  therefore,  voluntary.  3.  It  was  a  par- 
ticular custom,  not  having  respect  to  the  w^hole  church :  for  it  was  not  ob- 
served in  all  the  churches.  Alms  were  collected  in  Macedonia  and  Achaia, 
and  sent  to  Jerusalem.  4.  It  was  temporary ;  for  it  was  afterwards  abolished 
when  the  causes  which  first  gave  rise  to  it  passed  away. 

Obj.  2.  Things  which  are  natural  are  unchangeable.  Community  of 
goods  is  natural.  Therefore  it  is  unchangeable,  and  is  to  be  observed  at 
this  day.  Ans.  Natural  things  are  unchangeable  in  respect  to  the  moral 
law,  but  not  in  respect  to  natural  benefits  and  utility. 

Obj.  3.  Christ  said  to  the  young  man  in  the  gospel,  "  If  thou  wilt  be 
perfect,  go  and  sell  that  thou  hast,  and  give  to  the  poor."  (Matt.  19:  21.) 


600  THE  XINTH   COMMANDMENT. 

Ans.  There  is  a  difference  in  the  examples:  1.  Because  the  calling  of  a 
disciple  was  special,  having  respect  to  the  apostleship.  2.  Christ  designed 
by  this,  to  show  this  joung  man  how  far  he  was  from  the  perfection  of  the 
law,  of  which  he  boasted.  3.  Christ  did  not  saj,  give  it  in  common^  or  cast 
it  in  the  common  treasury,  but  give  to  the  poor. 

Obj.  4.  All  things  belong  to  Christ.  Therefore  all  things  belong  to 
Christians.  Ans.  All  things  are  ours  as  it  respects  the  right  to  the  thing, 
but  not  as  it  respects  our  right  in  the  thing.  All  things  are  due  to  us,  but 
it  is  not  proper  for  us  to  lay  hold  upon  any  thing  before  the  time. 

Obj.  5.  Friendshave  things  in  common.  Ans.  Friends  have  things  in 
common,  not  as  it  respects  the  ownership  and  possession  of  property,  but 
only  in  their  use  and  enjoyment,  according  to  just  laws  ;  or  they  have  them 
in  common  as  touching  the  use  and  duties  of  propriety,  advantage  and  ne- 
cessity, according  to  sound  reason :  for  we  ought  to  desire  those  things  from 
our  friends,  which  we  desire  them  to  ask  from  us.  All  things,  however, 
are  not  common  among  friends  as  touching  their  possession  and  right,  be- 
cause every  one  has  a  distinct  possession  and  right  to  his  own  goods.  This 
possession  of  goods  or  distinction  of  rights  is  recognized  and  sanctioned  by 
this  commandment,  as  we  have  already  remarked  ;  for  if  we  may  not  steal, 
it  is  necessary  that  we  should  possess  what  properly  belongs  to  us,  and  that 
for  these  reasons  :  1.  That  we  may  honestly  maintain  and  support  ourselves 
and  those  who  are  depending  upon  us.  2.  That  we  may  have  something  to 
contribute  towards  the  preservation  of  the  church.  3.  That  we  may  assist 
in  upholding  the  interests  of  the  state  according  to  our  ability.  4.  That  we 
may  be  able  to  confer  benefits  upon  our  friends,  and  contribute  to  the  relief 
of  the  poor  and  needy. 


FORTY-THIRD  LORD'S  DAY. 
Question  112.     What  is  required  in  the  ninth  command  ? 

Answer.  That  I  bear  false  witness  against  no  man,  nor  falsify  any  man's  words  ; 
that  I  be  no  backbiter,  or  slanderer  ;  that  I  do  not  judge,  or  join  in  condemning  any 
man  rashly  or  unheard  ;  but  that  I  avoid  all  sorts  of  lies  and  deceit,  as  the  proper 
works  of  the  devil,  unless  I  would  bring  down  upon  me  the  heavy  wrath  of  God; 
Hkewise,  that  in  judgment  and  other  dealings  I  love  the  truth,  speak  it  uprightly, 
and  confess  it :  also,  that  I  defend  and  promote  as  much  as  I  am  able  the  honor  and 
good  character  of  my  neighbor. 

EXPOSITION. 

The  design  or  end  of  thi»  ninth  commandment  is  the  establishment  and 
preservation  of  truth  amongst  men.  It  forbids,  therefore  the  bearing  of 
false  witness,  and  all  other  things  which  are  closely  allied  to  it,  the 
genus  of  which  is  lying.  Thou  shalt  not  hear  false  ivitness  of.,  or 
against  thy  neighbor.  There  is  in  this  negative  precept,  an  affirmative 
which  is,  Tfiou  shalt  hear  true  witness  of.,  or  for  thy  neighbor  ;  that  is  if 
thou  wilt  be  true,  love  to  learn  and  speak  the  truth.  The  head,  the  fount- 
ain and  genus,  as  it  were,  of  the  virtues  which  are  here  enjoined,  is  truth, 


THE  NINTH   COMMANDMENT.  GOl 

or  rather  veracity  in  our  words,  thoughts,  judgments,  contracts  and  in  our 
doctrine.  For  bj  truth,  as  it  is  here  used,  we  are  to  understand  the  agree- 
ment or  correspondence  which  our  knowledge  or  words  have  with  the  thing 
of  which  we  affirm  something.  We  call  that  speech  or  declaration  true 
which  harmonises  and  agrees  Avith  the  thing  itself.  So  on  the  otlier  hand, 
falsehood,  in  the  premises  which  we  have  laid  down,  is  the  fountain,  the 
genus  of  all  the  vices  which  are  here  condemned. 

ITie  Virtues  of  the  Ninth  Commandment, 

1.  Truth  or  veracity  is  a  iBrm  purpose  or  choice  in  the  will,  by  which 
we  constantly  embrace  true  thoughts  and  opinions,  and  profess  and  defend 
the  same  according  to  a  sense  of  duty  and  the  circumstances  in  which  we 
are  placed;  keep  contracts  and  promises,  and  avoid,  both  in  our  speech 
and  deportment  all  deceitful  dissemblings,  for  the  glory  of  God  and  the 
safety  of  our  neighbor.  According  to  this  end,  the  devil  cannot  be  true, 
even  though  he  may  at  times  speak  that  which  is  true  ;  for  he  alone  is  true 
who  speaks  and  loves  the  truth,  and  has  a  desire  to  promote  it  for  the  glory 
of  God  and  the  safety  of  his  fellow-men.  Aristotle  reasons  in  his  Ethics 
briefly,  but  most  learnedly  concerning  this  virtue.  He  refers  truth  in  con- 
tracts to  justice,  and  calls  him  properly  a  true  man,  who,  when  it  profits 
him  nothing,  is,  nevertheless,  true  in  his  speech  and  life,  and  is  habitually 
such  ;  from  which  it  again  appears  that  the  devil  and  men  are  liars,  and  not 
true,  although  they  may  sometimes  speak  the  truth. 

Truth  comprehends  liberty  of  sjyeech  or  boldness,  which  is  a  virtue  by 
which  we  profess  the  truth  fearlessly  and  willingly  to  as  great  an  extent  as 
is  required  by  the  time,  place  and  necessity  of  the  occasion.  The  confes- 
sion of  the  truth  is  enjoined  both  in  this  and  in  the  third  commandment,  as 
the  same  virtue  is  often  regarded  and  included  in  the  obedience  of  different 
commandments ;  yet  it  is  required  here  in  a  different  respect  from  what  it 
is  in  the  third  commandment.  There  it  is  required  as  it  is  the  immediate 
worship  and  praise  of  God :  here  as  we  are  unwilling  to  deceive  our  neigh- 
bor, but  desire  that  his  character  and  safety  be  preserved. 

There  is  opposed  to  this  virtue  on  the  side  of  want,  1.  Falsehood  or 
lying,  which  comprehends  all  the  various  kinds  of  fraud,  deceit,  dissem- 
bling, Hes  of  courtesy,  slanders,  backbitings  and  evil  speaking,  which  forms 
of  lying  are  also  opposed  to  candor.  The  same  thing  may  also  be  said  of 
such  negligence  as  does  not  seek  to  obtain  a  true  knowledge  of  things,  together 
with  wilful  ignorance  which  is  a  lie  in  the  understanding.  2.  Vanity  or  levity^ 
which  is  a  readiness  for  lying.  He  is  a  vain  person  who  lies  much,  often, 
and  readily,  and  that  without  any  shame.  He  is  a  liar  who  has  a  desire 
and  fondness  for  lying.  A  lie  is  when  any  one  speaks,  or  declares  by  out- 
ward signs  differently  from  what  he  thinks,  and  from  what  the  thing  itself 
is.  To  lie  is  to  go  against  one's  own  mind  and  knowledge.  All  lies,  now, 
which  clearly  dissemble  and  cover  the  truth,  are  here  condemned ;  nor 
are  those  lies  which  are  uttered  for  pohteness  sake,  excused,  because  we 
may  not  do  evil,  that  good  may  come.  Lactantius  very  correctly  says. 
We  should  never  lie,  because  a  lie  always  injures  or  deceives  some  one.''* 
Truth,  however,  which  is  uttered  by  a  sign,  is  no  he,  whether  he  to  whom  the 
sign  is  made,  understands  it  or  not.  Yet  we  may  here  remark,  that  we  should 
not  be  too  severe  and  rigid  in  passing  sentence  upon  the  actions  of  the  saints, 


602  THE  KINTH   COMMANDMENT. 

neither  should  we  make  an  apology  for  those  things  which  need  none.  Of- 
ficious lies  are  often  defended  bj  bringing  forward  the  Egyptian  midwives, 
who  lied  to  the  king,  and  w^ere  nevertheless  blessed  of  God :  but  God  did 
not  bless  them  because  they  lied,  but  because  they  feared  him  and  would 
not  slay  tlie  children  of  the  Israelites. 

Obj.  That  which  profits  another,  without  injuring  any  one,  may  be 
done.  Lies  which  are  uttered  out  of  respect  or  for  fear  of  giving  offence, 
do  not  injure  any  one,  but  may  result  in  good.  Therefore  they  may  be 
uttered  without  any  sin.  Ans.  We  deny  the  minor  proposition,  because 
that  which  God  prohibits  always  injures  some  one  ;  and  if  such  lies  ever 
profit  any  one,  it  is  by  an  accident,  on  account  of  the  goodness  of  God. 
(See  Augustin  lib.  de  mendatio  ad  Consentium.) 

There  is  opposed  to  truth,  as  it  respects  the  other  extreme  :  1.  An  un- 
timely profesmn  of  the  trnth,  which  is  to  cast  pearls  before  swine,  and  to 
give  that  which  is  holy  to  the  dogs,  as  Christ  saj'S ;  who,  by  these  words, 
forbids  such  a  profession  of  the  truth  as  is  not  made  at  the  proper  time, 
and  when  no  necessity  demands  it :  for  it  is  correctly  said,  Me  icho  admon- 
ishes at  the  ivrong  time^  injures.  2.  Curiosity^  which  is  to  inquire  into 
what  is  not  necessary,  or  impossible.  Let  these  remarks  suffice  respecting 
truth,  the  principal  virtue  comprehended  under  this  commandment.  All 
the  other  virtues  which  are  here  commended  wait  upon  truth,  or  contribute 
to  it,  and  are,  as  it  were,  certain  appendages  of  it. 

II.  Candor  is  a  virtue  which  understands,  in  a  proper  light,  things 
correctly  and  honestly  spoken  or  done,  and  puts  the  most  favorable  con- 
struction upon  such  things  as  are  doubtful,  in  as  far  as  there  are  any  just 
reasons  for  so  doing ;  and  does  not  readily  entertain  suspicions,  or  indulge 
in  them,  although  there  might  be  sufficient  cause  for  so  doing ;  and  does 
not  base  any  actions  upon  these  suspicions,  nor  resolve  anything  in  con- 
sequence thereof.  Or,  it  is  a  virtue  closely  related  to  truth,  sanctioning 
other  conclusions  when  there  are  probable  reasons  for  them ;  not  indulging 
any  ill-will ;  understanding  in  the  most  probable  light  things  that  are 
doubtful,  and  hoping  that  which  is  good ;  but  yet  thinking,  concerning 
things  changeable,  that  the  minds  of  men  may  be  changed,  and  that  a  man 
may  err  respecting  another's  intention,  since  the  inmost  recesses  of  the 
human  heart  are  never  brought  fully  to  light. 

There  is  opposed  to  candor,  as  it  respects  the  want  of  it,  calumny  and 
suspiciousness.  Calumny  is  not  only  to  criminate  and  find  fault  with  the 
innocent,  where  there  is  no  reason  for  it,  but  it  is  also  to  put  the  very  worst 
construction  upon  things  spoken  indifferently,  or  to  propagate  and  coin 
what  is  false.  Susjjiciousness  is  to  understand  things,  spoken  correctly  or 
ambiguously,  in  the  worst  light,  and  to  suspect  evil  things  from  those  that 
are  good ;  or  to  entertain  suspicions  where  there  is  no  just  cause  for  so 
doing ;  and  where  there  are  any  proper  reasons  for  suspicions,  to  indulge 
in  them  to  too  great  an  extent.  It  is  lawful  for  us,  at  times,  to  have  sus- 
picions, unless  we  wish  to  be  the  dupes  and  fools  of  others.  Hence,  the 
Saviour  says,  "  Beware  of  men."  "  Be  ye  wise  as  serpents  and  harmless 
as  doves."  (Matt.  10  :  16,  17.)  But  it  is  one  thing  to  have  suspicions, 
and  another  to  indulge  in  them.  Suspicion,  now,  is  the  entertaining  of  an 
evil  or  unfavorable  opinion  of  some  one,  on  account  of  some  probable  and 
sufficient  cause,  whether  true  or  apparent.  It  is  two-fold  :  good  and  evil. 
1.  It  is  evil  when  it  proceeds  from  a  cause  altogether  false  or  insufficient, 


I 


^^  TlIF   NINTU   COMMANDMENT.  G03 

as  when  a  certain  cause  is  imagined  which  is  groundless,  or  when  our  neigh- 
bor is  mnocent.  It  is  good  when  our  suspicions  are  based  upon  just  and 
sufficient  grounds.  2.  It  is  an  evil  suspicion  when  any  one  resolves  upon 
something  merely  upon  suspicion.  It  in  good  when  the  matter  is  left  in 
suspense,  as  long  as  there  are  probable  causes  on  both  sides.  3.  It  is  evil 
when  any  one  conceives  the  design  to  injure  a  certain  one,  merely  upon 
the  ground  of  suspicion.  It  is  good  when  the  contrary  takes  jjlace.  4. 
It  is  evil  when  any  one  is  led  to  indulge  hatred  to  another,  upon  the  ground 
of  suspicion.      Good  suspicions  proceed  differently. 

There  is  on  the  other  side  of  this  virtue,  as  it  respects  the  extreme  of 
excess:  1.  Foolish  credulity  and  flattery.  Blind  or  foolish  credulity 
is  to  interpret  anything  rashly  or  hastily,  and  to  assent  to  it  without  just 
and  probable  reasons ;  or,  it  is  to  believe  a  thing  upon  the  declaration  of 
another,  when  there  are  evident  and  sufficient  reasons  to  the  contrary. 
Flattery  consists  in  praising  and  admiring  things  which  should  not  be 
praised,  for  the  purpose  of  obtaining  the  fortune  or  favor  of  some  one. 
Candor  is  an  assistant,  or  species  of  truth,  and  is,  therefore,  here  enjomed 
and  commended,  in  connection  with  truth. 

III.  Simplicity  is  truth  in  its  nakedness,  without  any  shiftmgs,  pre- 
varication, or  quibbles  ;  or,  it  is  a  virtue  which  honestly  and  openly  speaks 
and  does  what  is  true,  right,  and  understood  in  arts  and  common  life. 
Truth  is  regulated  and  tempered  by  candor  and  simphcity.  The  extremes 
of  this  virtue  are  a  feigned  simplicity,  and  duphcity  in  manners  and  con- 
versation. 

IV.  Constancy  is  a  virtue  which  does  not  depart  from  the  truth  in  as 
far  as  it  is  known,  and  which  does  not  change  its  purpose  and  design  with- 
out a  necessary  and  sufficient  reason ;  but  constantly  says  and  does  what 
is  true,  just  and  necessary.  Or,  it  is  a  virtue  holding  fast  to  the  truth 
once  discovered,  known  and  approved  of,  with  a  profession  and  defence  of 
it  in  the  like  manner.  Constancy  is  necessary  for  the  preservation  of 
truth,  and  is,  therefore,  here  enjoined.  The  extremes  of  this  vu-tue  are 
on  the  side  of  want,  inconstancy,  which  is  to  change  one's  mind  or  opinion 
without  any  sufficient  reason ;  and,  on  the  side  of  excess,  it  is  obstinacy  or 
stoical  rigor,  which  clings  to  false  opinions,  and  persists  in  doing  what  is 
unjust  and  unprofitable,  although  convinced  to  the  contrary.  It  is  a  vice 
which  arises  from  the  confidence  which  any  one  has  in  his  own  wisdom,  or 
fi'om  pride  and  ostentation,  and  shows  itself  in  an  unwillingness  to  yield  its 
own  judgment  or  opinion,  which  is  seen  to  be  false  from  many  solid  argu- 
ments. 

V.  Docility  is  a  virtue  which  investigates  the  reasons  of  those  opin- 
ions which  are  true  ;  readily  yields  and  assents  to  those  who  teach  or  show 
things  which  are  better,  and  that  for  reasons  sound  and  convincing ;  and 
at  the  same  time  disposes  the  will  to  fall  m  with  and  assent  to  those  rea- 
sons which  are  true  and  satisfactory,  and  to  abandon  what  was  before 
received  and  entertained.  The  extremes  of  this  virtue  are  the  same  as 
those  of  constancy.  Docility  is  also  necessary  to  constancy ;  for  constancy, 
without  docihty,  would  degenerate  into  obstinacy ;  and  docility,  without 
constancy,  would  degenerate  into  fickleness  and  inconstancy. 

The  virtues  which  we  have  thus  far  enumerated  under  this  command- 
ment are  naturally  and  closely  connected  together  :  for  it  is  necessary  that 
truth  should  be  tempered  and  regulated  by  simplicity  and  candor ;  that  it 


G04  THE   NINTH   COMMANDMENT.  ^ 

Should  be  perceived  and  acknowledged  bj  docility,  and  preserved  by  can- 
dor. In  this  way  the  preceding  virtues  are  necessary  to  the  existence  of 
truth.  The  three  following  \drtues  are  necessary,  in  order  that  it  may  be 
profitable  in  the  world : 

YI.  Taciturnity,  or  a  discreet  observance  of  silence,  is  a  virtue  which 
keeps  to  itself  things  not  known  and  not  necessary  to  be  told,  where,  when, 
and  in  as  far  as  it  is  proper  to  do  so,  and  at  the  same  time  avoids  an 
immoderate  use  of  the  tongue,  in  uttering  such  things  as  prudence  would 
require  not  to  be  told.  Or,  it  is  such  a  profession  of  the  truth  as  that 
which  keeps  to  itself  things  that  are  secret,  whether  true  or  false,  and 
which  avoids  conversation  that  is  unnecessary  and  useless — especially 
that  which  is  untimely,  baneful,  and  calculated  to  give  offence.  The  ex- 
tremes of  this  virtue  are,  on  the  one  side,  gossiping,  foolish  talking,  and 
treachery.  G-ossiping  or  prattling  is  not  to  be  able  to  retain  anything, 
even  things  which  should  be  kept  secret.  Foolish  talking  is  to  speak  un- 
seasonably, immoderately,  and  foolishly.  Treachery  is  to  betray  honest 
enterprises  and  plans,  to  the  injury  of  those  whose  friend  the  betrayer 
seems,  and  ought  to  be ;  and  not  to  defend,  nor  have  any  regard  to  the 
danger  of  another,  when  it  is  proper  and  possible  to  do  so ;  and  still  fur- 
ther, to  relate  things  not  worthy  of  being  told,  the  narration  of  which  is 
an  injury  to  him  to  whom  it  is  told,  and  to  disclose  such  things  as  must 
necessarily  be  spoken  with  no  good  intention  or  design  ;  and  lastly,  to  utter 
anything  by  perjury  or  falsehood.  That  which  is  opposed  to  this  virtue, 
as  it  respects  the  extreme  of  excess,  may  be  included  in  moroseness  and 
undue  reservedness.  Moroseness  consists  in  being  silent  and  keeping  back 
the  truth  when  it  ought  to  be  declared.  5Benn  man  eincm  bie  ^IBorte  mu^ 
abfaufen.  Undue  reservedness  is  to  dissemble  the  truth,  where  the  glory 
of  God  and  the  salvation  of  our  fellow-men  require  a  profession  of  it. 

YII.  Affability,  or  readiness  of  speaking,  is  a  virtue  which  hears, 
answers,  and  speaks  willingly,  and  with  evidence  of  good  will,  where  it  is 
proper  by  reason  of  some  necessary  or  probable  cause :  or  it  is  a  virtue 
which  makes  others  feel  easy  in  their  interviews  with  those  who  are  pos- 
sessed of  this  grace,  and  at  the  same  time  gives  evidence  of  good-will  in 
conversation,  speech  and  gesture  ;  or  it  is  a  virtue  which  consists  in  hearing 
and  answering  with  a  declaration  and  evidence  of  good-will.  The  extremes 
are  the  same  as  those  of  the  last  named  virtue.  Tacitm-nity,  without  affa- 
bility, becomes  moroseness  or  peevishness  ;  whilst  affabihty,  without  taci- 
turnity, degenerates  into  gossipping,  prattling,  and  foohsh  talking. 

YIII.  Urbanity^  being  that  which  seasons  and  recommends  truth  and 
speech  mider  every  form,  is  the  truth  figuratively  spoken,  for  the  purpose 
of  moving,  exhorting,  and  delighting  others,  having  a  proper  regard  to  the 
circumstances  of  the  persons,  time  and  place  ;  or  it  is  a  facility  and  power 
of  speaking  the  truth  with  a  certain  degree  of  grace,  so  as  to  teach,  com- 
fort, cheer,  excite  and  move  others  without  being  accompanied  with  any 
unpleasantness  or  bitterness.  The  extremes  of  this  vii'tue  are,  on  the  one 
side,  scurrility,  raillery,  and  backbiting.  Scurrility  consists  in  obscene 
and  low  jesting,  especially  in  holy  things.  Scurra,  which  means  a  person 
who  jests  in  the  manner  just  described,  is  so  called  from  the  Greek  fl'>^wf, 
which  means  filth ;  because  he  speaks  what  is  obscene  and  filthy.  Eaillery 
is  a  vice  which  consists  in  bitter  jesting  or  scoffing,  and  in  deriding  and 
vexing  others,  especially  those  who  ought  to  be  pitied.     Backbiting  is  that 


THE   TENTH   COMMANDMENT.  G05 

which  puts  false  reports  into  circulation  in  regard  to  others,  and  puts  the 
worst  construction  upon  what  is  spoken  doubtfully,  with  a  desire  of  revenge, 
and  of  injuring,  and  exciting  prejudice  and  opposition  against  some  one. 
Foolishness,  and  a  want  of  taste,  constitute  the  other  extreme  of  urbanity. 
I^ooUshness  is  an  affectation  of  urbanity  which  is  altogether  inappropriate 
and  out  of  place ;  whilst  a  tvant  of  taste  shows  itself  in  a  silly  imitation  of 
urbanity. 


FORTY-FOURTH  LORD'S  DAY. 

Question  113.     Wiat  doth  the  tenth  commandment  require  of  us  ? 

Ansicer.  That  even  the  smallest  inclination,  or  thought,  contrary  to  any  of  God's 
commands,  never  rise  in  our  hearts  ;  but  that  at  all  times  we  hate  sin  with  our  whole 
hearts,  and  delight  in  all  righteousness. 

EXPOSITION. 

That  this  commandment,  which  has  respect  to  lust,  or  concupiscence,  is 
one,  and  not  two,  is  evident  — 

1.  From  the  fact  that  Moses  repeats  it  in  a  different  order  in  Ex.  20 : 
17,  and  Deut.  5 :  21,  as  we  have  already  shown. 

2.  From  the  fact  that  Moses  comprehends  it  in  one  verse  in  both  of  the 
places  to  which  we  have  just  referred. 

3.  From  the  interpretation  of  Paul,  who  compi-ises  in  one  commandment 
all  that  Moses  says  in  relation  to  this  subject,  when  he  says,  "  I  had  not 
known  lust,  except  the  law  had  said.  Thou  shalt  not  covet."  (Rom.  7:7.) 

4.  From  the  fact  that  the  Papists  and  others  are  accustomed,  in  their 
expositions  of  this  part  of  the  Decalogue,  to  join  together  the  coveting  of 
our  neighbor's  house  and  wife  ;  because  they,  without  doubt,  perceived  that 
the  coveting  of  our  neighbor's  wife,  house,  and  all  other  things  which  be- 
long to  om-  neighbor,  are  here  forbidden,  for  one  and  the  same  reason.  It 
follows,  therefore,  either  that  there  is  but  one  precept  touching  concupi- 
scence, or  that  there  must  be  as  many  commandments  enumerated,  as  there 
are  thiu^-s  belonsino;  to  our  nei^i-hbor  which  we  are  forbidden  to  covet. 

5.  From  the  authority  of  the  best  ancient  writers,  both  among  the  Jews 
and  Christians,  to  whom  we  have  referred  in  our  remarks  upon  the  division 
of  the  Decalogue. 

The  design  and  end  of  this  commandment  is  the  internal  obedience  and 
regulation  of  all  our  affections  towards  God,  and  our  neighbor  and  liis  goods, 
which  must  also  be  included  in  all  the  other  commandments.  Should  some 
one  object  and  say,  Therefore  this  commandment  is  superfluous,  inasmuch 
as  it  requires  nothing  new,  or  which  has  not  been  expressed  in  the  forego- 
ing precepts  ;  we  reply,  that  it  is  not  superfluous,  seeing  that  it  is  added 
to  the  other  commandments,  as  a  general  rule  and  interpretation,  according 
to  which  the  internal  obedience  of  all  the  other  commandments  must  be 
understood,  because  this  is  spoken  of  the  whole  Decalogue  generally.  This 
commandment,  therefore,  enjoins  onginal  righteoiimess  towards  God  and 
our  neighbor,  which  consists  in  a  true  knowledge  of  God  in  the  mind,  with 


606  THE   TENTH   COMMANDMENT. 

an  inclination  in  the  will  to  obey  the  will  of  God  as  known.  It  also  forbids 
concujnscence^  which  is  an  inordinate  desire  or  corrupt  inclination,  coveting 
those  things  which  God  has  forbidden.  It  properly,  however,  commands 
original  righteousness  towards  our  neighbor,  which  is  a  desire  and  inclina- 
tion to  perform  towards  our  neighbor  all  the  duties  which  are  required  from 
us,  and  to  preserve  and  defend  his  safety.  There  are  two  extremes  of  this 
original  righteousness  here  forbidden:  1.  Original  sin  towards  our  neigh- 
bor, which  is  called  concu^^iscence,  which  consists  in  desiring  and  wishing 
those  things,  which  would  be  an  injury  to  our  neighbor ;  2.  Aii  inordinate 
love  of  our  neighbor,  which  leads  to  the  neglect  of  God  for  his  sake. 

There  are  some  who  hold  that  concupiscence  and  original  sin  are  one 
and  the  same  thing ;  but  they  differ  in  the  same  way  in  which  an  effect 
differs  from  a  cause,  or  as  a  part  of  a  thing  differs  from  the  whole.  Con- 
cupiscence is  a  propensity  to  those  things  which  are  prohibited  by  the 
divine  law.  Original  sin  is  the  state  of  condemnation  in  which  the  whole 
human  race  has  become  involved  by  the  fall,  and  a  want  of  the  knowledge 
and  will  of  God. 

We  must  here  observe,  that  not  only  are  corrupt  and  disordered  inclina- 
tions sins,  but  the  thinking  of  evil,  in  as  far  as  it  is  connected  with  an  in 
clination  and  propensity  to  pursue  it,  or  with  a  desire  to  practice  it,  is  sin. 
Concupiscence,  although  it  is  without  doubt  born  in  us,  is  both  an  evil  and 
sin ;  for  we  are  not  to  judge  according  to  nature,  but  according  to  the  law 
w^hether  a  thing  be  sin  or  not.  Whatever  is  opposed  to  the  law  is  sin, 
whether  it  be  born  in  us,  or  not. 

The  Pelagians  denied  that  concupiscence  is  sin.  The  law,  on  the  con- 
trary, declares,  Thou  shalt  not  covet.  And  Paul  says,  "  I  had  not  known 
sin,  but  by  the  law ;  for  I  had  not  known  lust,  except  the  law  had  said, 
Thou  shalt  not  covet."  (Rom.  7  :  7.)  The  Pelagians  were  condemned  in 
many  councils,  which  were  called  together  on  account  of  the  errors  of  Pe- 
lagius  and  Celestius,  about  the  year  of  our  Lord  420,  and  subsequently. 

TTie  principal  Arguments  of  the  Pelagians, 

Obj.  1.  Natural  things  are  not  sins.  Concupiscence  is  natural. 
Therefore  it  is  no  sin.  Ans.  There  is  here  a  fallacy  of  the  accident  in  the 
minor  proposition ;  for  inordinate  concupiscence  was  not  before  the  fall, 
but  became  joined  to  our  nature  after  the  fall.  It  is  therefore  not  natural 
in  itself,  but  is  by  an  accident,  inasmuch  as  it  is  now,  since  the  fall,  born  with 
us ;  or  it  is  natural  in  this  sense,  that  it  is  an  evil  accident  connecting 
itself  inseparably  with  a  nature  good  in  itself.  Or  we  may  reply  to  the 
objection  thus :  there  are  four  terms  in  this  syllogism  arising  from  the 
ambiguity  of  the  word  natural.  In  the  major  it  signifies  a  thing  created 
good  by  God  naturally ;  viz.,  a  natural  desire  of  man  before  the  fall,  which 
w^as  not  contrary  to  the  will  of  God.  But  in  the  minor  it  signifies  a  thing 
which  does  not  properly  belong  to  us  by  creation,  but  which  we  have 
brought  upon  ourselves  by  the  fall. 

To  this  it  is  objected  :  a  natural  desire  or  inclination  which  works  those 
things  which  contribute  to  the  preservation  of  man,  and  avoids  those  which 
are  injurious,  is  not  sinful,  even  though  it  belongs  to  a  corrupt  natiu-e,  be- 
cause it  is  created  by  God,  and  is  a  desire  good  in  itself.  Such,  now,  is 
concupiscence.     Therefore,  it  is  no  sin.     Ans.     We  reply  to  the  major 


*  THE   TENTH   COMMANDMENT.  GOT 

proposition,  that  appetites  and  desires  are  good  in  themselves,  in  as  far  as 
they  arc  mere  desires.  It  is  different,  however,  -with  those  desires  Avhich 
are  inordinate,  and  Avhich  are  directed  upon  ohjccts  prohibited  by  God,  as 
is  the  case  with  all  the  appetites  and  desires  of  our  corrupt  nature ;  be- 
cause, they  are  either  not  directed  upon  such  objects  as  they  ought,  or  not 
in  the  manner  and  with  the  design  with  which  they  should  be,  so  that  they 
are  all  corrupt  and  sinful.  "  An  evil  tree  cannot  bring  forth  good  fruit." 
(Matt.  7  :  18.)  To  desire  the  fruit  of  a  tree  was  natural ;  but  to  desire 
it  contrary  to  the  express  command  of  God,  as  Eve  did,  was  in  its  own  nar 
ture  wicked  and  sinful. 

Obj.  2.  That  which  it  is  impossible  for  us  to  produce  in  ourselves,  or 
to  prevent,  is  no  sin.  Concupiscence,  now,  is  in  us  in  such  a  way  that  we 
can  neither  throw  it  off,  nor  produce  it  in  ourselves.  Therefore,  it  is  no 
sin.  xVns.  The  major  proposition  is  false  :  for  sin  is  not  to  be  estimated 
by  any  hberty  or  necessity  of  our  nature,  but  by  the  law  and  will  of  God. 
Whatever  is  in  opposition  to  the  law  is  sin,  whether  men  have  i^ower  to 
avoid  it  or  not.  Nor  does  God  do  any  injustice  to  us  by  requiring  from  us 
that  which  we  cannot  perform ;  because  he  demanded  these  things  of  us 
when  they  were  possible,  and  gave  us  the  power  to  perform  them.  And 
although  we  have  now  lost  this  power,  yet  God  has  not  lost  his  right 
to  demand  what  he  committed  to  our  trust.  For  further  remarks  upon  this 
subject,  v[Q  would  refer  the  reader  to  what  has  been  said  in  the  exposition 
of  the  ninth  Question  of  the  Catechism,  page  GQ. 

Obj.  3.  Sin  renders  man  obnoxious  to  the  eternal  wrath  of  God.  Con- 
cupiscence does  not  expose  those  who  are  regenerated  to  the  wrath  of  God : 
for  there  is  no  condemnation  to  them  which  are  in  Christ  Jesus.  (Rom. 
8  :  1.)  Therefore,  concupiscence  is  no  sin,  at  least  not  in  the  regenerate. 
Ans.  There  is  a  fallacy  of  accident  in  the  minor  proposition ;  for  that 
concupiscence  does  not  condemn  the  regenerate,  comes  to  pass  by  an  acci- 
dent, w^hich  is  the  grace  of  God,  which  does  not  impute  it  to  the  faithful. 
This,  however,  does  not  occur  in  this  way,  as  though  concupiscence  were 
no  sin ;  for  other  sins  in  Wko  manner  do  not  condemn  the  regenerate,  not 
because  they  are  no  sins,  but  because  they  have  obtained  the  pardon  of 
them  through  Christ. 

Obj.  4.  Original  sin  is  removed  in  baptism.  Therefore,  concupiscence 
is  no  sin  in  those  who  are  baptized.  We  reply  to  the  antecedent,  that  orig- 
inal sin  is  not  simply  and  wholly  removed  m  baptism ;  but  merely  as  it 
respects  its  guilt.  Corruption  and  an  inclination  to  sin  remain  still  in  those 
■who  are  baptized.  This  is  what  the  Schoolmen  mean,  when  they  say,  The 
formal  2^ctrt  of  sin  is  removed^  hut  the  material  remains.  Should  any  one 
reply,  that  where  the  formal  part  of  sin  is  removed,  there  the  thing  itself  is 
removed,  inasmuch  as  the  form  gives  being  to  the  thing ;  so  that  original 
sin  itself  must  be  removed  in  baptism ;  we  answer,  that  there  is  here  an 
error  in  understanding  that  to  be  spoken  generally,  which  is  true  only  in  a 
certain  respect.  The  formal  part  of  sin  is  removed,  not  simply,  but  in  re- 
spect to  the  guilt  of  sin ;  for  the  formal  part  of  sin  is  two-fold,  and  in- 
cludes, 1.  Opposition  to  the  law,  and  an  inclination  to  sin.  2.  Guilt,  or 
desert  of  punishment.  The  guilt  of  sin  is  removed,  but  the  inclination 
remains.  "  I  see  another  law  in  my  members  warring  against  the  law  of 
my  mind."     (Rom.  7 :  23.^ 


608      WHETHER   THE   REGENERATE   CAN    KEEP  THE  LAW  PERFECTLY. 

Question  114.  But  can  those  who  are  converted  to  God,  perfectly  keep 
these  commands  ? 

Answer.  No;  but  even  the  holiest  men,  while  in  this  life,  have  only  small  begin- 
nings of  this  obedience,  yet  so,  that  with  a  sincere  resolution,  they  begin  to  live,  not 
only  according  to  some,  but  all  the  commands  of  God. 

EXPOSITION. 

The  question  which  here  claims  our  attention  is,  Sow  is  ohedience  to  the 
law  possible,  andean  those  who  are  regenerated  keep  the  law  perfectly? 
which  is  the  seventh  division  proposed  under  the  general  subject  of  the 
law  of  God.  That  this  question  may  be  the  better  understood,  we  shall 
distinguish  the  nature  of  man  as  it  was  when  it  first  came  from  the  hands 
of  God,  pure  and  holy  —  as  fallen,  and  as  regenerated. 

Perfect  obedience  to  the  whole  law,  was  possible  to  the  nature  of  man 
before  it  was  corrupted  by  sin,  and  that  as  it  respects  every  part  and  de- 
gree of  obedience,  as  it  is  to  the  angels ;  for  man  was  created  good,  and 
after  the  image  of  God,  m  righteousness  and  true  holiness. 

The  nature  of  man  in  its  corrupt  state  since  the  fall,  is  entirely  unable 
to  fulfill  what  the  law  demands ;  yea,  it  cannot  so  much  as  commence 
acceptable  obedience  to  God,  according  to  the  following  declarations  of 
Scripture :  "  The  imagination  of  man's  heart  is  evil  from  his  youth." 
"  Can  the  Ethiopian  change  his  skin,  or  the  leopard  his  spots  ?  then  may 
ye  also  do  good  that  are  accustomed  to  do  evil."  "  A  corrupt  tree  cannot 
bring  forth  good  fruit."  "  Whatsoever  is  not  of  faith  is  sin."  "  Ye  were 
dead  in  trespasses  and  sins ;  and  were  by  nature  the  children  of  wrath 
even  as  others."  "  I^ot  that  we  are  sufficient  of  ourselves,  to  think  any 
thing  as  of  ourselves ;  but  our  sufficiency  is  of  God."  (Gen.  8 :  21.  Jer. 
13  :  23.     Matt.  7  :  18.     Rom.  4 :  23.     Eph.  2  :  13.     2  Cor.  3:5.) 

The  obedience  of  the  law  is  possible  in  the  regenerate,  1.  As  touching 
external  propriety  and  discipline.  2.  As  it  respects  the  imputation  of 
Christ's  righteousness,  or  by  the  benefit  of  justification  and  regeneration, 
which  we  obtain  by  faith.  3.  As  it  respects  the  commencement  of  inter- 
nal and  external  obedience  in  this  life.  ''  This  is  the  love  of  God,  that  we 
keep  his  commandments,  and  his  commandments  are  not  grievous."  (1 
John  5:3.)  He  that  boasts  that  he  knows  and  worships  God,  without  the 
commencement  of  obedience,  or  regeneration,  is  a  har. 

But  the  law  is  impossible  to  the  regenerate  in  respect  to  God,  or  the 
perfect  internal  and  external  obedience  which  it  requires.  "  Enter  not  into 
judgment  with  thy  servant ;  for  in  thy  sight  shall  no  man  living  be  justified." 
(Ps.  143  :  2.)  1.  Because  the  regenerate  do  not  fulfill  the  law  perfectly, 
but  do  many  things  in  opposition  to  it.  2.  Because  even  those  things 
which  they  do  according  to  the  law,  are  imperfect ;  for  there  are  still  many 
sins  remaining  in  the  regenerate,  as  original  sin,  and  many  actual  sins, 
neglects,  omissions  and  infirmities,  which  sins  the  godly  acknowledge  and 
bewail  in  themselves.  "  We  are  all  as  an  unclean  thing,  and  all  our  right- 
.eousnesses  are  as  filthy  rags."     (Is.  64 :  6.) 

There  is,  however,  a  great  difference  between  the  regenerate  and  the 
unregenerate  when  they  sin.  1.  God  has  a  purpose  to  save  the  regene- 
rate. 2.  There  is  a  certain  final  repentance  on  the  part  of  the  regenerate. 
3.  Even  with  the  sins  of  the  regenerate  there  is  always  remaining  some 


WHETHER  THE  REGENERATE  CAN  KEEP  THE  LAW  PERFECTLY.         009 

beginning,  or  seed  of  true  faith  and  conversion.  It  is  different,  however, 
as  it  rcsi)ccts  the  unrcgenerate  ;  for  in  regard  to  them  God  lias  no  purpose 
as  in  the  case  of  tlie  godly,  neitlier  is  there  any  certain  final  rci)entanco 
in  their  case,  nor  any  beginning  of  new  obedience ;  but  they  sin  wiUingly 
and  persist  in  their  opposition  to  God,  and  at  length  perish,  unless  they  are 
converted. 

Objections  against  the  imperfection  of  tvorks  in  the  regenerate, 

Obj.  1.  The  works  of  the  Holy  Spirit  cannot  be  imperfect.  The  good 
works  of  the  regenerate  are  the  works  of  the  Holy  Spu-it.  Therefore  it 
must  needs  be  that  they  are  perfect,  considered  even  in  themselves.  Ans. 
There  is  here  an  error  in  regarding  that  to  be  absolutely  true  which  is  true 
only  in  a  certain  respect.  Those  works  which  are  wrought  simply  by  the 
Holy  Spirit  must  needs  be  pure  and  perfect.  But  the  good  works  of  the 
regenerate  are  of  the  Holy  Spirit,  not  absolutely,  but  in  such  a  way  that 
they  are  at  the  same  time  the  works  of  the  regenerate  themselves.  Ilence 
this  is  all  that  follows,  that  the  works  of  the  saints  are  pure  in  as  far  as 
they  are  suggested  and  wrought  by  the  Holy  Spirit,  but  in  as  far  as 
they  are  also  of  men,  who  are  as  yet  imperfect  and  falhble,  they  are  works 
accompanied  with  many  defects  and  with  much  that  is  evil. 

Obj.  2.  The  works  of  those  who  are  conformed  to  the  image  of  Christ 
caimot  be  imperfect.  The  saints  are  in  this  life  conformed  to  Cluist  by 
their  regeneration  and  adoption  into  the  faroily  of  God.  Therefore  their 
works  cannot  be  imperfect.  Ans.  There  is  here  the  same  error  which  we 
noticed  in  replying  to  the  former  objection.  The  major  proposition  is  spo- 
ken in  reference  to  those  who  are  perfectly  confoniied  to  the  image  of 
Christ,  whilst  the  saints,  of  whom  the  minor  proposition  speaks,  are  con- 
formed to  Christ  only  in  part  as  long  as  they  contmue  on  earth.  For  as 
our  knowledge  is,  so  is  oui-  love  and  conformity  with  Chi-ist.  But  here  we 
know  only  in  part,  and  prophesy  only  in  part,  as  the  Apostle  says.  Hence 
our  conformity  with  Christ  is  not  perfect. 

Obj.  3.  There  is  no  condemnation  to  them  which  are  in  Christ  Jesus. 
(Rom.  8 :  1.)  The  saints  are  in  Christ.  Therefore  their  works  are  per- 
fectly good,  considered  even  in  themselves.  Ans.  There  is  here  a  fallacy 
in  regarding  that  as  a  cause  which  is  none  ;  for  it  is  not  the  perfection  of 
the  works  of  the  regenerate,  but  the  satisfaction  of  Christ  imputed  to  them 
by  faith,  which  is  the  cause  on  account  of  which  there  is  no  condemnation  to 
them.  Hence  this  is  all  that  follows,  that  the  works  of  the  regenerate  are 
perfect,  either  in  themselves  or  in  respect  to  the  satisfaction  of  Christ 
imputed  to  them,  and  not  condemned  as  impm-e  in  the  judgment  of  God. 

Obj.  4.  The  severity  of  divine  justice  does  not  render  good  according  to 
works  which  are  not  perfectly  good.  But  Christ  in  the  final  judgment  will 
render  to  every  one,  and  so  to  the  saints  also,  according  to  their  works. 
Therefore  the  works  of  the  saints  are  so  perfect  that  they  will  in  themselves 
stand  in  the  judgment  of  God.  Ans.  There  are  here  fom*  terms ;  because 
the  major  must  be  understood  of  a  legal  reward  of  works,  whilst  the  minor 
must  be  understood  of  a  reward  that  is  evangelical ;  or  to  express  it  differ- 
ently, we  may  say  that  the  justice  of  God  does  not  render  good  according 
to  works  which  are  imperfect,  if  he  judges  according  to  the  covenant  of 
perfect  obedience  to  the  law.  But  Christ,  in  rewarding  the  works  of  the 
39 


610         WHETHER  THE  REGENERATE  CAN  KEEP  THE  LAW  PERFECTLY. 

saints,  will  not  judge  according  to  the  covenant  of  perfect  works,  but  accord- 
ing to  the  covenant  of  faith,  or  of  his  own  righteousness  imputed  and  applied 
to  them  bj  faith ;  and  yet  he  will  judge  them  according  to  their  works,  as 
according  to  the  evidences  of  their  faith,  from  which  their  works  have  pro- 
ceeded, and  which  they,  as  the  fruits  of  this  faith,  declare  to  be  in  them. 

Obj.  5.  The  Scriptures  attribute  perfection  to  the  works  of  the  saints. 
"  Blessed  are  they  that  keep  his  testimonies,  and  that  seek  him  with  the 
whole  heart.'*  "  With  my  whole  heart  have  I  sought  thee."  "  Noah  was 
a  just  man,  and  perfect  in  his  generations,  and  Noah  walked  with  God." 
"  The  heart  of  Asa  was  perfect  all  his  days."  (Ps.  119 :  1,  10.  Gen. 
6:9.  2  Chron.  15 :  17.)  Testimonies  of  a  similar  character  are  found 
in  every  part  of  the  Scriptures.  Therefore  the  works  of  the  saints  are 
perfect.  Ans.  These  and  similar  declarations  of  Scripture  speak  of  that 
perfection  which  consists  in  parts,  of  true  suicerity  as  opposed  to  hypocrisy, 
and  a  feignmg  of  piety,  and  not  of  that  perfection  wliich  consists  in  the 
degrees  of  obedience  which  the  saints  ought  to  render  to  God.  For  the 
saints  do  not  in  this  hfe  attain  to  that  degree  of  perfect  obedience  which 
the  law  requires ;  yet  they,  nevertheless,  have  the  commencement  of  per- 
fect obedience  to  the  divine  law,  and  of  subjection  to  God,  accordmg  to  all 
his  commandments.  And  although  there  is  much  hypocrisy  and  sin  still 
remaining  even  in  the  most  holy,  as  it  is  said,  let  every  man  be  a  liar 
(Rom.  3:4),  yet  there  is  notwithstanding  a  great  difference  between  those 
who  are  altogether  hypocrites,  whose  hypocrisy  is  pleasing  to  them- 
selves, having  no  commencement  or  sense  of  true  piety  in  their  hearts,  and 
those  who,  acknowledging  and  lamenting  the  remains  of  hypocrisy  in 
themselves,  have  at  the  same  time  the  commencement  of  true  faith  and 
conversion  to  God.  The  former  are  condemned  of  God,  whilst  the  latter 
are  received  into  favor,  not  on  account  of  this  commencement  of  obedience 
which  is  in  them,  but  on  account  of  the  perfect  obedience  of  Christ  imputed 
unto  them.  We  must  therefore  add,  that  those  who  are  converted  are  per- 
fect in  the  sight  of  God,  not  only  as  it  respects  the  parts  of  true  piety 
which  are  all  begun  in  them,  but  also  in  the  degrees  of  the  true  and  perfect 
righteousness  of  Christ  imputed  unto  them,  as  it  is  said,  "  Ye  are  complete 
in  him."  "  Christ  is  made  unto  us  of  God,  wisdom,  righteousness,  sancti- 
fioation  and  redemption."     (Col.  2 :  10.     1  Cor.  1 :  30.) 

But,  say  our  opponents,  the  Scriptui-es  also  attribute  the  perfection  of 
degrees  to  the  saints,  as  when  it  is  said,  "•  We  speak  wisdom  among  them 
that  are  perfect."  "  Be  not  children  in  understanding."  "•  Till  we  all 
come  in  the  unity  of  the  faith  and  of  the  knowledge  of  the  Son  of  God 
unto  a  perfect  man,  unto  the  measure  of  the  stature  of  the  fullness  of 
Christ."  (Cor.  2:6;  14 :  20.  Eph.  4 :  13.)  But  these  and  sinular 
declarations  of  Scripture,  do  not  mean  by  the  term  perfect,  such  as  are 
absolutely  or  wholly  conformable  to  the  law,  but  such  as  have  more 
knowledge,  assurance  and  readiness  (confirmed  by  exercise)  to  obey 
God,  resist  carnal  desires,  and  to  bear  the  cross,  than  others  who  are  not 
so  fully  confirmed  and  established  in  the  principles  of  piety.  For  so  this 
perfection  is  elsewhere  explained,  where  it  is  said,  "  That  we  be  no  more 
children  tossed  to  and  fro  and  carried  about  by  every  wind  of  doctrine." 
"  Not  as  though  I  had  already  attamed,  either  were  already  perfect,  but  I 
follow  after,  that  I  may  apprehend  that  for  which  I  am  apprehended  of 
Christ  Jesus."     "  To  will  is  present  with  me,  but  how  to  perform  that 


r 


^y^ETIIER  the  regenerate  can  keep  the  law  perfectly.   Gil 

which  is  good,  I  find  not."  (Eph.  4  :  13.  Phil.  3  :  12.  Rom.  7 :  18.) 
Hence  this  perfection  is  rehitivc,  having  respect,  not  to  the  di\'inc  law,  hut 
to  such  as  are  weaker  and  less  confij-raed  in  the  faith  of  the  gospel. 

It  is  also  proper  that  we  should  here  refer  to  the  jjassage  found  in  1  John 
4 :  17,  18,  wliich  our  adversaries  arc  wont  to  bring  forward  against  what 
"we  have  just  said :  "  Herein  is  our  love  made  perfect,  that  we  may  have 
boldness  in  the  day  of  judgment ;  because  as  he  is,  so  are  we  in  this  world. 
There  is  no  fear  in  love ;  but  perfect  love  casteth  out  fear,  because  fear 
hath  torment.  He  that  feareth  is  not  made  perfect  in  love."  But  John 
does  not  mean  that  our  love  to  God,  but  his  love  to  us,  is  perfect,  that  is, 
fully  expressed  and  made  known  unto  us  by  the  effects  or  benefits  which 
God  has  bestowed  upon  us  in  Clu-ist ;  as  Paul  declares  in  the  fifth  chapter 
of  his  Epistle  to  the  Romans,  that  the  love  of  God  shed  abroad  in  our  hearts 
hy  the  Holy  Grhost,  ichich  is  given  unto  us,  is  the  cause  why  we  look  for 
the  day  of  judgment  without  fear  and  with  assurance ;  and  that  we  arc 
assured  of  this  love  and  mercy  of  God  by  tliis  sign  or  testimony,  because 
"we  are  in  this  life  conformed  to  his  image  by  the  Holy  Spirit.  For  we  are 
assured  of  our  justification  by  our  regeneration,  not  as  by  the  cause  of  the 
effect,  but  as  by  the  effect  of  the  cause.  And  although  regeneration  is  not 
perfect  in  this  life,  yet,  if  it  be  indeed  begun,  it  is  sufficient  to  confirai  the 
truth  of  our  faith  to  our  consciences.  And  indeed  that  which  John  adds, 
when  he  says,  Love  casteth  out  fear,  is  a  proof  that  love  is  not  as  yet  per- 
fect in  us,  because  we  are  not  in  this  life  perfectly  delivered  from  fear  of 
the  wrath  and  judgment  of  God,  and  of  eternal  punishment.  For  the  fear 
and  love  of  God,  which  are  contrary  to  each  other,  are  here  in  small 
degrees  in  the  saints  at  the  same  time,  their  fear  decreasing,  and  their  love 
and  comfort  or  joy  in  God  increasing,  until  joy  gains  a  complete  triumph, 
and  perfectly  casts  out  all  agitation  and  fear  in  the  fife  to  come,  when  God 
shall  wipe  away  every  tear. 

Obj.  6.  David  says,  "I  have  not  declined  from  thy  law."  "  I  have 
kept  thy  law."  "I  have  done  judgment  and  justice."  "Judge  me 
according  to  my  righteousness."  (Ps.  119:  50,51,121;  7:  8.)  There- 
fore the  regenerate  may  declare  their  good  works  in  the  judgment,  as 
being  perfectly  conformable  to  the  divine  law.  Ans.  These  and  similar 
declarations  do  not  claim  for  the  saints  absolute  conformity  to  the  law  in 
this  life,  or  else  they  would  contradict  those  passages  which  speak  of  the 
imperfection  of  the  righteous  already  referred  to,  but  of  the  righteousness 
of  a  good  conscience  without  which  faith  cannot  stand,  just  as  a  good  con- 
science cannot  be  without  faith,  as  it  is  said  :  "That  thou  by  them  mightest 
war  a  good  warfare,  holding  faith  and  a  good  conscience  ;  which  some  hav- 
ing put  away,  concerning  faith  have  made  shipwreck."  (1  Tim.  1 :  18, 19.) 
The  saints  now  do  not  dread  to  come  before  the  tribunal  of  God,  and  comfort 
themselves  with  a  consciousness  of  having  acted  correctly,  not,  indeed,  be- 
cause they  would  oppose  this  to  the  judgment  of  God,  or  because  they  are 
conscious  of  no  sin,  (for  they  exclaim  in  view  of  their  sins,  "  0  Lord  enter 
not  into  judgment  with  thy  servant :  if  thou,  Lord,  shouldst  mark  inicpiities 
who  shall  stand")  but  because  they  have  a  sincere,  and  not  a  hypocritical, 
desire  to  obey  God,  and  have  the  full  assurance  that  their  sins  are  covered 
and  washed  away  by  the  blood  of  Christ,  and  that  the  obedience  which  is 
begun  in  them  is  pleasing  to  God  for  Christ's  sake,  and  that  they  shall  be 
graciously  rewarded  by  Christ  according  to  the  promises  of  the  gospel. 


612  THE   USE   OF  THE  LAW. 

Obj.  7.  "  Whosoever  is  born  of  God  doth  not  commit  sin ;  for  his  seed 
remaineth  in  him ;  and  he  cannot  sin,  because  he  is  born  of  God."  (1 
John  3 :  9.)  Therefore  new  obedience  in  the  saints  is  perfect  and  with- 
out sin.  Ans.  But  this  is  to  misunderstand  the  figure  of  speech  which  is 
here  used.  Not  to  commit  sin,  is  not,  according  to  John,  to  be  without  sin, 
(for  tliis  he  had  taught  in  the  first  and  second  chapters  of  this  same  Epis- 
tle, does  not  take  place,  even  in  the  most  holy)  but  it  is  not  to  have  reign- 
ing sin,  nor  to  persevere  in  it,  which  is  not  inconsistent  with  true  faith  and 
piety  in  the  saints. 


Question  115.  Why  will  God  then  have  the  ten  commands  so  strictly 
preached,  since  no  man  in  this  life  can  keep  them  ? 

Answer.  First,  that  all  our  lifetime,  we  may  learn  more  and  more  to  know  our 
sinful  nature,  and  thus  become  the  more  earnest  in  seeking  the  remission  of  sin,  and 
righteousness  in  Christ ;  hkewise,  that  we  constantly  endeavour  and  pray  to  God  for 
the  grace  of  the  Holy  Spirit,  that  we  may  become  more  and  more  conformable  to 
the  image  of  God,  until  we  arrive  at  the  perfection  proposed  to  us,  in  a  life  to  come. 

EXPOSITION. 

When  we  enquire  concerning  the  use  of  the  divine  law,  it  is  necessary 
that  we  should  keep  in  view  the  differences  of  each  part  of  the  law. 
The  use  of  the  ceremonial  laws  of  Moses  was, 

1.  That  it  might  serve  as  a  schoolmaster  to  bring  us  to  Christ  and  his 
kingdom.  "  The  law  was  our  schoolmaster  to  bring  us  unto  Christ  that  we 
might  be  justified  by  faith."     (Gal.  3  :  24.) 

2.  That  it  might  distinguish  the  Jewish  church  from  all  other  nations. 

3.  That  it  might  be  an  exercise  of  piety,  and  a  declaration  of  obedience 
to  the  moral  law. 

4.  A  confirmation  of  faith.  There  were  among  the  ceremonial  laws 
certain  sacraments,  or  signs  of  the  covenant,  and  seals  of  grace ;  as  cir- 
cumcision, and  the  Passover,  which  declared  what  benefits  God  would  give 
to  the  faithful  by  the  Messiah  w^hich  was  to  come 

The  use  of  the  judicial,  or  civil  laws,  was, 

1.  That  they  might  contribute  to  the  preservation  of  the  Mosaic  polity. 

2.  That  they  might  be  types  of  the  government  of  the  church  in  the 
kingdom  of  Christ,  inasmuch  as  the  princes  and  kings  of  the  Jewish  nation 
were  no  less,  than  the  priests  a  type  of  Christ,  the  High  Priest  and  King 
of  the  Church.  These  uses,  together  with  the  laws  themselves,  were  done 
away  with  when  the  ceremonies  of  the  former  dispensation  were  fulfilled 
and  abrogated  by  the  coming  of  Christ,  and  the  Mosaic  pohty  overthrown 
by  the  Romans. 

The  uses  of  the  moral  law  are  different  according  to  man's  four-fold 
state. 

I.  In  nature  uncorrupted,  or  not  as  yet  depraved  by  sin,  as  our  nature 
was  before  the  fall,  there  are  two  principal  uses  of  the  divine  law : 

1.  Tlie  entire  and  perfect  conformity  of  man  tvith  G-od.  The  mind  of 
man  before  the  fall  possessed  a  perfect  knowledge  of  the  law,  which  pro- 
duced a  conformity  and  correspondence  of  all  the  inclinations  and  actions 
with  the  will  of  God. 


THE   USE   OF  THE   LAW.  G13 

2.  A  good  conscience^  or  a  consciousness  of  the  divine  favor,  and  certain 
hope  of  eternal  life.  The  law,  according  to  the  order  of  divine  justice, 
promises  life  to  those  who  render  a  perfect  obedience  to  its  requirements. 
"  AVhicli  if  a  man  do,  he  shall  hvc  in  them."     (Lev.  18:  5.) 

II.  In  nature  corrupted^  and  not  as  yet  renewed  by  the  Holy  Spirit, 
there  are  also  two  uses  of  the  law  : 

1.  The  preservation  of  discipline  and  external  propriety  in  the  church 
and  world.  The  law  being  engraven  upon  the  minds  and  hearts  of  all  men 
by  God  himself,  and  speaking  by  the  voice  of  ministers  and  magistrates, 
curbs  and  restrains  even  the  unregenerate,  so  that  they  shun  those  flagrant 
and  open  forms  of  wickedness,  which  are  in  opposition  to  the  judgment  of 
sound  reason  as  it  utters  itself  even  in  persons  unrenewed  by  the  Spirit  of 
God,  and  which  must  be  removed  before  regeneration.  "  When  the  Gen- 
tiles, which  have  not  the  law,  do  by  nature,  the  things  contained  in  the 
law,  these,  having  not  the  law,  are  a  law  unto  themselves ;  which  shew  the 
■work  of  the  law  written  in  their  hearts,  their  conscience  also  bearing  wit- 
ness, and  their  thoughts  the  meanwhile  accusing,  or  else  excusing  one 
another."     (Rom.  2  :  14,  15.) 

2.  The  knowledge  of  sin.  The  law  accuses,  convinces,  and  condemns 
all  those  who  are  not  regenerated,  because  they  are  unrighteous  before 
God,  and  subject  to  eternal  condemnation.  "  ^\^e  know"  that  what  things 
soever  the  law  saith,  it  saith  to  them  who  are  under  the  law,  that  every 
mouth  may  be  stopped,  and  all  the  world  may  become  guilty  before  God. 
Therefore  by  the  deeds  of  the  law,  there  shall  no  flesh  be  justified  in  his 
sight ;  for  by  the  law  is  the  knowledge  of  sin."  "I  had  not  known  sin, 
but  by  the  law  ;  for  I  had  not  known  lust  except  the  law  had  said.  Thou 
shalt  not  covet.  (Rom.  3  :  19,  20  ;  7:7.)  This  use  of  the  law,  which 
consists  in  a  knowledge  of  sin,  and  of  the  judgment  of  God  against  sin, 
produces  in  itself  in  the  unregenerate  hatred  of  God,  and  an  increase  of 
sin,  and  if  they  are  reprobate  it  drives  them  into  despair,  as  it  is  said, 
"  The  law  worketh  wrath."  "  Sin  taking  occasion  by  the  commandment, 
wrought  in  me  all  manner  of  concupiscence.  For  without  the  law  sin  was 
dead."  (Rom.  4  :  15  ;  7:8.)  This  knowledge  of  sin,  however,  is  by  an 
accident  a  preparation  to  conversion  as  it  respects  the  elect,  seeing  that 
God  by  this  means  leads  and  constrains  them  to  acknowledge  their  unright- 
eousness, to  despair  of  any  help  in  themselves,  and  to  seek  by  faith  right- 
eousness and  life  in  Christ  the  mediator.  *'If  there  had  been  a  law  given 
which  could  have  given  life,  verily  righteousness  should  have  been  by  the 
law.  But  the  Scripture  hath  concluded  all  under  sin  that  the  promise  by 
faith  of  Jesus  Christ  might  be  given  to  them  that  believe."  (Gal.  3 : 
21,  22.) 

III.  In  nature  restored  hy  Christy  or  as  it  respects  the  regenerate, 
there  are  many  uses  of  the  law. 

1.  The  preservation  of  discipline  and  outward  obedience  to  the  law.  For 
although  tliis  use  has  respect  chiefly  to  the  unregenerate,  as  we  have  already 
shown,  who  do  not  refrain  from  sin  from  love  to  God  and  righteousness,  but 
only  from  a  fear  and  dread  of  punishment  and  shame,  as  the  Poet  says, 

Oderunt  peccare  malt  formedine  pcence  : 

They  hate  to  sin  from  a  dread  of  punishment ; 

yet  it  in  like  manner  has  its  use  in  relation  to  the  godly,  because  on  account 


614  THE   USE   OF   TUE  LAW. 

of  the  weakness  and  corruption  of  the  flesh,  it  is  useful  and  necessary, 
even  to  them,  that  the  threatcnings  of  the  law,  and  the  examples  of  punish- 
ment set  before  them,  may  keep  them  in  the  faithful  discharge  of  their  duty. 
For  God  threatens  severe  punishment  even  to  the  saints,  if  they  become 
guilty  of  sins  of  a  shameful  and  grievous  nature.  "  When  the  righteous 
turneth  away  from  his  righteousness,  and  committeth  iniquity,  he  shall  die 
in  his  sins."     (Ez.  18  :  24.) 

2.  A  knowledge  of  sin.  This  use  of  the  law,  although  it  likewise  has 
reference  chiefly  to  the  unregenerate,  nevertheless,  belongs  to  the  godly 
also.  For  the  law  is  to  the  regenerate  as  a  mirror,  in  which  they  may  see 
the  defects  and  imperfection  of  their  own  nature,  and  also  leads  them  to 
true  humihty  before  God,  that  so  they  may  continually  advance  in  true 
conversion  and  faith  ;  and  that  whilst  the  renewing  of  then-  nature  is  going 
forward,  they  may  become  more  earnest  in  prayer  and  supplication,  that 
they  may  become  more  and  more  conformed  to  God  and  the  divine  law. 
"  I  delight  in  the  law  of  God,  after  the  inward  man ;  but  I  see  another 
law  in  my  members,  warring  against  the  law  of  my  mind,  and  bringing  me 
into  captivity  to  the  law  of  sin,  Avhich  is  in  my  members.  0  wretched 
man  that  I  am  !  who  shall  deliver  me  from  the  body  of  this  death?  "  (Rom. 
23 :  22,  23,  24.)  The  declaration  of  the  Apostle  Paul,  that  the  law  is 
our  scJioolmaster,  to  bring  us  unto  Christy  must  be  understood  of  both  these 
uses  of  the  law  of  which  we  have  just  spoken,  and  that  in  the  elect  still 
unregenerate,  as  well  as  in  those  who  are  already  regenerated.  To  the 
former  it  is  a  preparation  to  conversion ;  whilst  to  the  latter  it  is  the  carry- 
ing forward,  or  increase  of  conversion,  since  faith  cannot  be  kindled,  or 
remain  in  the  heart,  unless  open  and  grievous  ofiences,  and  such  as  wound 
the  conscience,  be  hated  and  shunned.  "  Let  no  man  deceive  you ;  he 
that  committeth  sin  is  of  the  de\41."     (I  John  3:7.) 

3.  Another  use  of  the  moral  law  is,  that  it  may  be  a  rule  of  divine  ivor- 
shij)  and  of  a  Christian  life.  "  Thy  word  is  a  lamp  unto  my  feet,  and  a 
light  unto  my  path."  "  I  will  put  my  law  in  their  inward  parts,  aud  write 
it  in  their  hearts,  and  cause  you  to  walk  in  my  statutes."  (Ps.  119 :  105. 
Jer.  31 :  33.  Ez.  36 :  26.)  This  use  of  the  law  is  peculiar  to  the  re- 
generate. For  although  the  law  be  also  a  rule  of  life  to  the  unregen- 
erate before  their  conversion,  yet  it  is  not  to  them  a  rule  of  worship  and 
gratitude  to  God,  as  in  the  case  of  the  regenerate. 

4.  That  the  exposition  of  the  law  dehvered  to  the  church  may  teach 
that  God  is,  and  what  he  is. 

5.  The  voice  of  the  lato  sounding  in  the  church  is  an  evident  testimony, 
teaching  what  the  true  church  is,  and  in  what  true  rehgion  consists.  It  is 
in  the  church  alone  that  the  law  is  delivered  and  taught  in  its  purity,  and 
rightly  understood ;  for  all  other  systems  of  religion  have  manifestly  cor- 
rupted it  in  different  ways,  by  appro\'ing  of  manifest  errors  and  heresies 
which  they  have  mingled  more  or  less  with  it. 

6.  It  admonishes  us  of  the  image  of  God  in  man  ;  or,  we  may  say  it  is  a 
testimony  of  the  excellency  of  human  nature  before  the  fall,  and  of  the  ori- 
ginal righteousness  which  was  in  Adam,  and  is  again  restored  in  us  by  Christ. 

7.  It  is  a  testimony  of  eternal  life,  still  future,  in  which  we  shall  per- 
fectly fulfill  the  law.  The  law  was  given,  to  be  observed  by  man.  But 
it  is  not  observed  in  this  life.  Therefore  there  is  another  life  remaining, 
in  which  we  shall  yield  a  perfect  obedience  to  the  law. 


THE   USE   OF  TUE   LAW.  G15 

IV.  In  nature  perfectly  restored  and  glorified  after  this  life,  the  law 
will  also  have  its  use  ;  for  although  the.  preaching  of  it,  and  the  whole  min- 
istry of  the  church,  shall  then  cease,  yet  there  will  still  remain  in  the  elect 
a  knowledge  of  the  law,  whilst  perfect  obedience  to  all  its  demands,  and 
full  conformity  with  God,  will  bo  wrought  in  them.  The  law  will,  there- 
fore, accomphsh  the  same  ends  in  the  life  to  come,  when  we  shall  Ijc  fully 
transformed  in  the  image  of  God,  that  it  did  in  our  nature  before  the  fall. 

The  principal  arguments  of  the  Aiitinomians,  Libertines^  and  other  ^n'o- 
fane  heretics  of  a  similar  cast,  luho  affirm  that  the  law  is  not  to  be 
taught  in  the  church  of  Christ. 

Obj.  1.  That  which  cannot  be  kept,  is  taught  to  no  purpose.  The  law 
cannot  be  kept.  Therefore  it  is  to  no  purpose  that  it  is  taught  in  the 
church  of  Christ.  Ans.  There  is  here  a  fallacy  in  urging  that  as  a  cause, 
which  is  no  sufficient  reason ;  for  the  mere  fact  that  it  is  impossible  for  us 
to  render  perfect  obedience  to  the  law  in  this  infirm  state  of  our  being,  is 
not  of  itself  a  sufficient  reason  why  the  preaching  of  the  law  should  be 
regarded  as  useless  in  the  church,  since  there  may  be,  and  indeed  are, 
other  reasons  why  it  is  not  only  useful,  but  even  necessary,  to  teach  and 
enforce  the  law ;  for  we  have  already  shown  that  the  law  accomphshes 
many  objects,  even  in  respect  to  the  regenerate.  It  is  not  necessary, 
therefore,  that  when  one  end  or  use  of  the  law  is  removed,  that  the  others 
should  likewise  be  removed.  If  it  cannot  be  perfectly  obeyed,  it  should 
at  least  be  taught  and  enforced,  that  we  may  be  led  to  acknowledge  this 
imperfection  and  defect,  in  order  that  we  may  the  more  ardently  desire 
and  seek  the  remission  of  our  sins,  and  that  righteousness  which  is  in 
Christ,  and  may  the  more  earnestly  strive  to  reach  and  attain  the  mark 
set  before  us — even  our  perfection  in  Christ.  We  may  also  reply  to  this 
objection,  that  it  is  of  no  force,  inasmuch  as  it  assumes  that  to  be  true 
generally  which  is  true  only  in  part ;  for  the  law  may,  to  a  certain  extent, 
be  kept  by  the  regenerate,  as  we  have  just  shown.  Hence,  the  minor 
proposition,  if  it  be  understood  generally,  is  not  true. 

Obj.  2.  He  who  commands  impossibilities,  commands  things  which  are 
not  profitable.  God  commands  impossibihties  in  his  law.  Therefore  he 
commands  things  which  are  useless,  and  so  by  consequence  the  law  itself 
is  of  no  use.  Ans.  This  argument  is  nearly  the  same  as  the  one  we  have 
just  answered.  We  reply,  however,  to  the  major  proposition.  That  he 
commands  things  unprofitable,  who  commands  impossibilities:  1.  If  the 
things  enjoined  be  absolutely  impossible.  2.  If  they  be  always  impossible. 
3.  If  the  command  have  no  other  objects  than  that  the  things  which  are 
enjoined  be  perfectly  complied  with.  But  there  are  many  ends  on  account 
of  which  God  commands  and  enforces  the  law,  and  requires  that  it  be 
taught  in  the  church,  as  may  be  seen  from  the  remarks  which  we  have 
already  made  upon  this  subject.  There  is  also  here  the  same  error  which 
we  noticed  in  the  former  objection,  in  regarding  that  as  a  cause  which  is 
no  sufficient  reason. 

Obj.  3.  We  ought  not  to  desire  that  which  God  does  not  desire  to  give  us 
in  this  life,  and  which  we  cannot  obtain.  But  God  does  not  desire  to  give 
us  perfect  obedience  to  the  law  in  this  life.  Therefore  it  is  in  vain  that 
we  desire  it,  and  strive  for  it  by  the  doctrine  of  the  law.     Ans.  We  ought 


616  THE  USE   OF  THE   LAW. 

not  to  desire  that  -which  God  does  not  desire  to  give  us,  unless  he  com- 
mands us  to  desire  it,  and  there  be  weighty  reasons  why  we  should  seek 
to  obtain  it.  But  God  commands  us  to  seek  and  to  desire  the  perfect 
fulfillment  of  the  law  in  this  life,  and  that:  1.  Because  he  purposes  at 
length  to  accomphsh  it  in  those  who  desire  it,  and  to  grant  it  to  us  after 
this  life,  if  we  here  truly  and  heartily  desire  it.  2.  That  we  may  here 
make  progress  in  true  piety,  and  that  the  desire  to  conform  our  lives  to  the 
requirements  of  the  divine  law  be  daily  more  and  more  kindled  and  con- 
firmed in  us.  3.  That  God  may,  by  this  desire  of  fulfilling  the  law,  exer- 
cise in  us  repentance  and  obedience. 

Obj.  4.  Christ  is  not  the  lawgiver.  Therefore  his  ministers  should  not 
teach  and  enforce  the  law.  Ans.  Christ  is  not  the  lawgiver,  as  it  respects 
the  principal  office  of  the  mediator;  but  he  was  and  is  lawgiver:  1.  In 
as  far  as  he  is  God  and  the  author  of  the  law,  together  with  the  Father. 
2.  In  as  far  as  it  belonged  to  the  mediator  to  free  the  law  from  the  errors 
with  which  it  had  been  corrupted,  and  to  restore  its  true  sense,  not  indeed 
chiefly,  but  that  he  might  be  able  to  accomphsh  the  principal  parts  of  his 
office,  which  are  comprehended  in  the  reconcihation  and  salvation  of  the 
human  race.  We  may  give  the  same  answer  to  the  objection  as  it  relates 
to  the  ministers  of  the  gospel,  inasmuch  as  they  are  to  teach  and  expound 
no  other  doctrine  to  the  church  than  that  which  Christ  himself  delivered. 

Obj.  5.  He  who  makes  satisfaction  to  the  law  by  punishment,  is  not 
bound  to  obedience  according  to  the  rule.  The  law  hinds  to  obedience  or 
2mnishment,  hut  not  to  hoth  at  the  same  time.  We  now  make  satisfaction 
to  the  law  by  the  punishment  of  Christ.  Therefore  we  are  no  longer  bound 
to  obey  the  law.  Ans.  We  must  make  a  distinction  in  reference  to  the 
major  proposition :  He  who  makes  satisfaction  by  punishment,  is  not  bound 
to  obedience ;  that  is,  he  is  not  bound  to  render  the  same  obedience,  for 
the  omission  of  which  he  suffered  punishment ;  but  after  it  is  made,  he  is 
bound  to  yield  obedience  anew  to  the  law,  or  to  suffer  new  punishment  in 
case  he  disobey  the  law.  Again :  he  who  makes  satisfaction  to  the  law  by 
punishment  which  is  not  his  own,  but  another's,  and  is  received  into  favor 
by  God  without  his  own  satisfaction,  ought  still  to  render  obedience  to  the 
law,  even  though  it  be  not  to  make  satisfaction  for  his  sins,  but  that  he 
may  in  this  way  show  his  gratitude  to  his  redeemer.  We  ought,  therefore, 
since  Christ  has  satisfied  for  our  sins  by  his  death,  to  feel  ourselves  bound  to 
render  obedience,  not  indeed  for  the  time  past,  but  for  the  time  to  come ; 
and  this,  too,  for  the  purpose  of  showing  our  gratitude  for  the  benefit  of 
our  deliverance.  "  He  that  is  dead  is  freed  from  sin."  "  We  thus  judge 
that  if  one  died  for  all,  then  were  all  dead,  and  that  he  died  for  all  that 
they  which  live  should  not  henceforth  hve  unto  themselves,  but  unto  him 
which  died  for  them,  and  rose  again."     (Rom.  6:7.     2  Cor.  5  :  14,  15.) 

Obj.  6.  Christians  are  not  governed  by  the  law,  but  by  the  Spirit  of 
regeneration,  according  as  it  is  said,  "  The  law  is  not  made  for  a  righteous 
man."  (1  Tim.  1 :  9.)  Therefore,  the  law  ought  not  to  be  taught  among 
Christians.  Ans.  Christians  are,  indeed,  not  governed  by  the  law ;  or  in 
other  words,  they  are  not  constrained  and  driven  to  such  a  course  of  con- 
duct as  is  right  and  becoming  by  the  law,  and  by  fear  of  punishment  as 
the  ungodly  are  ;  yet  they  are,  nevertheless,  ruled  in  this  sense  by  the  law, 
that  it  teaches  them  what  worship  is  pleasing  to  God  ;  and  the  Holy  Ghost, 
likewise,  uses  the  doctrine  of  the  law,  for  the  purpose  of  inclining  them  to 


THE  USE   OF  THE   LAW.  G17 

true  and  cheerful  obedience.  The  doctrine,  therefore,  that  we  arc  Ijound 
to  give  obedience  to  the  law  remains,  although  there  is  no  condemnation 
or  constraint,  as  far  as  Christians  are  concerned.  For  to  this  we  arc  ])Ound, 
that  our  obedience  be  most  free  and  cheerful.  "We  arc  debtors  not  to  the 
flesh  to  live  after  the  flesh,  but  to  the  Spirit.  The  law  is  not  given  for  a 
righteous  man,  that  is,  to  constrain  and  bind  liim.  (Rom.  8 :  12.  1  Tim. 
1:  9.) 

Obj.  7.  "  Ye  are  not  under  the  law,  but  under  grace."  (Rom.  6 : 
14.)  Therefore,  the  law  does  not  bind  us.  Ans.  This,  however,  is  to 
misunderstand  the  words  of  the  Apostle ;  for  the  expression.  Not  to  he  un- 
der the  law^  does  not  mean,  that  we  are  not  to  yield  obedience  to  tlie  law, 
but  that  we  are  freed  from  the  curse  and  constraint  of  the  law ;  just  as, 
To  he  under  grace,  is  to  be  justified  and  regenerated  by  the  grace  of  Christ. 
But  say  om'  opponents :  Those  who  are  bound  to  obey  the  law,  and  yet  do 
not  comply  with  its  demands,  are  subject  to  condemnation.  Eut  we  are 
not  exposed  to  condemnation  ;  for  "  there  is  no  condemnation  to  them  wliich 
are  in  Christ  Jesus."  (Rom.  8 :  1.)  Therefore,  we  are  not  bound  to 
obey  the  law.  We  reply  that  the  major  of  this  syllogism  is  true,  1.  In 
case  he  who  is  bound  to  yield  obedience  to  the  law,  be  bound  to  yield  it  in 
his  own  person ;  but  we  are  bound  to  yield  obedience  and  do  yield  it,  not 
in  ourselves,  but  in  Christ.  2.  In  case  he  be  bound  to  obey  the  law  in 
himself  always,  or  at  all  times  perfectly ;  but  we  are  not  bound  in  ourselves 
to  yield  perfect  obedience  to  the  law  in  this  life,  but  only  to  begin  this 
obedience  according  to  all  the  commandments  of  God.  In  eternal  life  we 
shall  be  bound  to  a  perfect  conformity  to  the  law. 

Obj.  8.  The  law  is  the  letter  which  killeth,  and  is  the  ministration  of 
death  and  condemnation.  (2  Cor.  3  :  6,  7.)  But  there  is  no  condemna- 
tion to  Christians.  Therefore,  the  law  does  not  have  respect  to  Christians 
who  are  in  Christ  Jesus.  Ans.  There  is  here  a  fallacy  of  accident ;  for  the 
law  is  not  in  itself  the  letter  which  killeth  ;  since  this  comes  to  pass  by  the 
fault  of  men,  who,  the  more  clearly  they  perceive  the  difference  between  them- 
selves and  the  law,  the  more  fully  do  they  give  themselves  over  to  despair  in 
reference  to  their  salvation,  and  are  therefore  slam  by  the  law.  Again,  the 
law  alone,  without  the  gospel,  is  the  letter,  that  is,  it  is  the  doctrine  which 
merely  teaches,  demands  obedience,  denounces  the  wrath  of  God  and  death 
to  such  as  are  disobedient,  without  producing  the  spiritual  obedience  which 
it  requires.  But  when  it  is  joined  with  the  gospel,  which  is  the  Spirit,  it 
also  commences  to  become  the  Spirit,  which  is  effectual  in  the  godly,  inas- 
much as  those  who  are  regenerated  commence  willingly  and  cheerfully  to 
yield  obedience  to  the  law.  The  law,  therefore,  is  the  letter,  1.  By  itself 
and  without  the  gospel.  2.  In  respect  to  those  who  are  unregenerated. 
On  the  other  hand,  the  gospel  is  the  Spirit;  that  is,  it  is  the  ministration 
and  means  through  which  the  Holy  Ghost,  which  works  spiritual  obedience 
in  us,  is  given  ;  not  indeed  as  though  all  who  hear,  would  receive  the  Holy 
Ghost  and  be  regenerated,  but  because  faith,  by  which  our  hearts  are  quick- 
ened, so  that  they  begin  to  yield  obedience  to  the  law,  is  received  by  it. 
It  does  not  follow,  therefore,  that  the  law  is  no  longer  to  be  taught  in  the 
church  ;  for  Christ  himself  says :  "  I  am  not  come  to  destroy  the  law,  but 
to  fulfil  it."  (Matt.  5  :  17.)  And  Paul  also  says,  that  we  estabhsh  the 
law  through  faith.  (Rom.  3  :  31.)  Christ  fulfilled  the  law  in  two  respects  : 
hi/  ohedience  and  suffering.     He  was  just  and  holy  in  himself  and  did 


I 


618  THE   USE   OF  THE   LAW. 

not  ^^olatc  the  law  in  a  single  instance,  but  partly  performed  in  our  behalf 
those  things  which  he  was  not  bound  to  do,  and  partly  sustained  the  pun- 
ishment of  the  law.  He  also  fulfills  the  law  in  us  in  tivo  loays,  by  teaching 
it  and  granting  unto  us  his  Spirit,  that  so  we  may  commence  obedience  to 
it,  as  Ave  proved  when  speaking  of  the  abrogation  of  the  law. 

Obj.  9.  That  is  not  to  be  taught  in  the  church  which  increases  sin. 
The  law  increases  sin.  (Rom.  7  :  8.)  Therefore,  it  is  not  to  be  taught. 
Ans.  There  is  here  a  fallacy  of  accident  in  the  minor  proposition.  The  law 
increases  sin  by  an  accident,  or  on  account  of  the  corruption  of  man,  and 
that  in  two  ways.  Flrst^  because  the  nature  of  man  is  so  depraved  and 
alienated  from  God,  that  men  do  not  perform  what  they  know  to  be  pleasing 
to  God  ;  and,  on  the  other  hand,  what  they  know  to  be  prohibited  by  God, 
that  they  desire,  and  do  with  the  greatest  willingness.  Secondly,  because 
it  works  wrath,  when  men  fret  and  murmur  against  God,  hate  and  turn 
away  from  him,  and  rush  into  despair  according  as  the  law  reveals  to  them 
a  knowledge  of  their  sins,  and  the  punishment  which  they  deserve  in  con- 
sequence thereof.  The  law  in  itself  produces  righteousness,  conformity 
with  God,  love  to  God,  &c.  The  law  also  in  itself  increases  sin,  if  we 
understand  the  word  increase  in  a  different  sense,  viz.,  that  it  shows  unto 
us,  and  brings  it  to  pass  that  we  acknowledge  the  greatness  and  magnitude 
of  our  sins ;  but  not  that  it  so  increases  sin  as  that  that  which  in  itself  is 
small  is  made  greater  and  more  aggravated.  There  are,  therefore,  four 
terms  in  this  syllogism,  in  consequence  of  the  ambiguity  of  the  word  in- 
crease in  the  minor  proposition. 

Obj.  10.  The  law  is  not  necessary  to  salvation.  Therefore,  it  should 
not  be  taught  in  the  church.  Ans.  But  even  though  the  doctrine  of  the 
law  is  not  necessary  in  order  that  we  may  be  saved  by  obedience  to  it,  yet 
it  is,  nevertheless,  necessary  on  account  of  other  causes,  as  has  been 
already    proven. 

Obj!^  11.  We  have  all  things  in  Christ  according  to  what  is  said  :  "  And 
of  his  fullness  have  all  we  received."  "  In  whom  are  hid  all  the  treasures 
of  wisdom  and  knowledge."  "  And  ye  are  complete  in  him."  (John  1 : 
16.  Col.  2 :  3,  10.)  Therefore,  we  must  not  go  back  from  Christ  to 
Moses,  nor  is  there  any  need  of  the  law  in  the  church  of  Christ.  Ans. 
There  is  here  a  fallacy  of  the  consequent,  which  proceeds  from  a  statement 
of  the  whole  to  a  denial  of  a  part.  The  whole  wisdom  and  knowledge,  or 
doctrine  which  has  been  delivered  unto  us  by  Christ,  is  sufficient  and  nec- 
essary for  the  church.  But  the  moral  law  is  also  a  part  of  this  doctrine, 
because  Christ  does  not  only  command  that  faith,  but  that  repentance  also 
should  be  preached  in  his  name.  Hence,  the  doctrine  of  the  law  is  not 
excluded  from  the  perfect  wisdom  which  we  have  in  Christ,  but  is  rather 
included  in  it. 


or  PRAYER.  619 


FORTY-FIFTH  LORD'S  DAY. 

OF  PRAYER. 

Question  116.    Why  is  prayer  necessary  for  Christians  ? 

Answer.  Because  it  is  that  chief  part  of  thankfulness  which  God  requires  of  us  ; 
and  also,  because  God  will  give  his  grace  and  Holy  Spirit  to  those  only,  who  with 
sincere  desires  continually  ask  them  of  him,  and  are  thankful  for  them. 

4 

EXPOSITION. 

There  are  many  questions  which  may  be  agitated  in  reference  to  prayer, 
the  chief  and  most  important  of  which  are  the  following : 

I.  What  is  grayer  ? 

II.  Why  is  it  necessary  f 

III.  What  are  the  things  necessary  to  acceptable  prayer 

IV.  What  is  the  form  of  prayer  prescribed  by  Christ  ? 

The  first  and  second  of  these  propositions  belong  to  this  116th  Question  of 
the  Catechism ;  the  third  to  the  117th ;  and  the  fourth  to  the  118th  Question. 

I.    What  is  Prayer? 

Prayer  consists  in  calling  upon  the  true  God,  and  arises  from  an  acknow- 
ledgment and  sense  of  our  want,  and  from  a  desire  of  sharing  in  the  divine 
bounty,  m  true  conversion  of  heart  and  confidence  in  the  promise  of  grace 
for  the  sake  of  Christ  the  mediator,  asking  at  the  hands  of  God  such  tem- 
poral and  spiritual  blessings  as  are  necessary  for  us ;  or  in  giving  thanks  to 
God  for  the  benefits  received.  The  geyius  or  general  character  of  prayer 
consists  in  invocation  or  adoration.  Adoration  is  often  used  in  the  sense 
of  the  whole  worship  of  God,  since  we  regard  him  as  the  true  God,  whom 
we  worship.  Prayer  is  a  species  or  part  of  invocation,  for  to  call  upon 
the  true  God  is  to  ask  of  liim  such  tilings  as  are  necessary  both  for 
soul  and  body,  and  to  render  thanks  to  him  for  benefits  received.  It 
is  here  used  in  the  sense  of  the  general  character  of  pray.  There  are, 
therefore,  two  species  or  parts  comprehended  in  prayer — petition  and 
thanksgiving.  Petition  is  a  prayer  asking  of  God  those  blessings  necessary 
both  for  the  soul  and  body.  Thanksgiving  is  prayer  acknowledging  and 
magnifying 'the  benefits  received  from  God,  and  binding  those  who  receive 
these  gifts  to  such  gratitude  as  is  pleasing  to  God.  Thankfulness  in  gen- 
eral consists  in  acknowledging  and  professing  what  and  how  great  is  the 
benefit  received,  and  in  binding  those  who  are  the  recipients  thereof  to  the 
performance  of  such  duties  as  are  mutual,  possible  and  becoming.  It 
comprehends,  therefore,  truth  and  justice. 

The  apostle  Paul,  in  his  first  Epistle  to  Timothy,  2:1,  enumerates  four 
species  of  prayer,  saying,  "  I  exhort,  therefore,  that  first  of  all  supplica- 
tion, prayers,  intercessions,  and  giving  of  thanks,  be  made  for  all  men." 
The  first  includes  prayers  against  evil  things  ;  the  second,  petitions  for  good 
things  ;  the  third,  intercession  for  others  ;  and  the  fourth,  thanksgiving  for 
benefits  received  and  evils  warded  off.  This  distinction  is  drawn  from  the 
end  or  design  of  prayer. 


620  OF  PRATER. 

Prayer  is  also  distinguished  into  public  and  private  prayer,  from  the  cir- 
cumstances of  person  and  place.  Private  prayer  is  the  intercourse  which 
a  faithful  soul  has  with  God,  asking,  alone  and  apart  from  others,  certain 
blessings  for  himself,  or  for  others  ;  or  giving  thanks  for  benefits  received. 
This  form  of  prayer  is  not  restricted  to  any  particular  words  or  places,  for 
oftentimes  the  heart,  when  burdened  and  distressed,  gives  utterance  to 
nothing  more  than  sighs  and  groans;  and  the  Apostle  commands  "  that 
men  pray  every  where,  lifting  up  holy  hands."  (1  Tim.  2  :  8.)  Public 
frayer  is  that  wliich,  by  the  use  of  certain  words,  is  offered  up  to  God  by 
the  whole  church  in  the  congregation,  the  minister  leading,  as  it  is  right  and 
proper  that  he  should  in  the  pubHc  gatherings  of  the  church.  Language, 
or  the  use  of  the  tongue,  is  necessary  for  this  form  of  prayer.  Hence 
Christ  said:  Wlien  ye  pray  ^  say^  Our  Father^  &c.  It  was  also  chiefly  for 
this  that  the  tongue  was  made,  that  God  might  be  praised  and  magnified 
by  it ;  and  it  is  out  of  the  abundance  of  the  heart  that  the  mouth  speaketh. 
Lastly,  by  this  others  are  also  invited  to  praise  and  worship  God. 

II.    Why  is  Prayer  necessary  for  Christians? 

The  reasons  on  account  of  which  prayer  is  necessary  for  Christians  are 
these  :  1.  The  command  of  Grod.  God  has  commanded  that  we  call  upon 
him,  and  desires  that  we  in  this  way  cliiefly  worship  and  praise  him. 
*'  Call  upon  me  in  the  day  of  trouble  ;  I  will  deliver  thee."  "  Ask  and  it 
shall  be  given  you."  "  When  ye  pray,  say.  Our  Father  which  art  in 
heaven."  (Ps.  50  :  15.  Matt.  7  ;  7.  Luke  11 :  2.)  2.  Our  necessity 
and  ivant.  We  do  not  obtain  the  blessings  which  are  necessary  for  us, 
except  we  ask  them  at  the  hands  of  God ;  for  he  has  promised  them  to 
none  but  such  as  ask.  Prayer  is,  therefore,  just  as  necessary  for  us  as  it 
is  necessary  for  a  beggar  to  ask  alms. 

The  same  thing  must  be  understood  respecting  the  necessity  of  thanks- 
giving, which  is  said  concerning  the  necessity  of  prayer ;  for  without  the 
giving  of  thanks  we  lose  those  things  which  are  given,  and  do  not  receive 
those  which  are  necessary  and  should  be  given.  And  the  necessity  of  both 
will  readily  appear,  whether  we  consider  the  effects  or  cause  of  faith,  and 
so  also  faith  itself.  Faith  is  neither  kindled  nor  increased  in  any  one  who 
does  not  desire  or  ask  it.  No  one  has  faith  who  is  not  thankful  for  it ;  for 
all  those  who  are  possessed  of  true  faith  taste  the  grace  of  God,  and  those 
who  have  tasted  of  the  grace  of  God  show  themselves  thankful  to  God  for 
it,  and  desire  it  more  and  more.  "  The  love  of  God  is  shed  abroad  in  our 
hearts  by  the  Holy  Ghost,  which  is  given  unto  us."  (Rom.  bib.')  The 
Holy  Ghost  is  also  obtained  by  prayer ;  for  he  is  given  to  none,  except 
those  who  seek  and  desire  him. 

Obj.  1.  But  the  wicked  receive  many  of  the  gifts  of  the  Holy  Spirit, 
who  nevertheless  do  not  ask  or  desire  them.  Therefore  these  things  are  not 
merely  given  to  such  as  desire  them.  Ans.  The  wicked  do  indeed  receive 
many  gifts  ;  but  not  such  as  are  principal  nor  peculiar  to  the  elect,  as  faith, 
repentance,  conversion,  remission  of  sins  and  regeneration.  And  still 
further,  the  gifts  which  they  do  receive  do  not  contribute  to  their  salvation, 
but  to  their  destruction.  And  should  any  one  reply,  and  say  that  infants 
do  not  desire  the  Holy  Ghost,  and  yet  receive  him,  so  that  he  must  be 
given  to  more  than  those  who  ask  and  desire,  we  answer  that  the  Holy 


OF  PRAYER.  621 

Ghost  is  not  given  to  any  except  such  as  desire  him,  v,-lnc\\  is  to  say,  to 
adults  who  are  capable  of  asking  and  seeking  him.  And  yet  even  infanta 
desire  the  Holy  Ghost  after  their  manner,  in  that  they  have  in  possibihty 
an  inclination  to  seek  him  just  as  they  according  to  their  manner  believe, 
or  have  an  inclination  to  faith.  "  Out  of  the  mouth  of  babes  and  sucklings 
hast  thou  ordained  strength."     (Ps.  8 :  2.) 

Obj.  2.  The  effect  is  not  prior  to  its  own  proper  cause.  Prayer  is  the  effect 
of  the  Holy  Ghost,  inasmuch  as  no  one  who  does  not  possess  the  Holy  Ghost 
can  desire  him ;  and  he  alone  indites  prayer  within  us.  Therefore  the 
Holy  Ghost  is  not  received  by  prayer,  but  is  in  us  before  we  give  utterance 
to  prayer,  and  is  consequently  given  not  merely  to  such  as  desire  him. 
Ans.  The  effect  is  not  prior  to  its  own  cause  in  order  and  nature,  but  in 
time  they  both  exist  together.  So  the  Holy  Ghost,  and  our  desiring  him,  are 
both  in  us  at  the  same  moment  in  respect  to  time,  although  it  is  different  ac- 
cording to  nature.  For  the  Ploly  Ghost  is  in  us,  according  to  nature,  before 
we  give  utterance  to  prayer,  inasmuch  as  we  then  for  the  first  time  begin  to 
desire  him,  and  to  ask  him  of  God,  when  he  is  given  unto  us ;  but  accord- 
ing to  time  he  is  simultaneous  with  our  prayers.  For  we  begin  to  desire 
the  presence  of  the  Holy  Ghost  as  soon  as  he  is  given  unto  us,  and  he 
is  also  given  just  as  soon  as  he  is  desired  and  sought,  or  in  other 
words,  God  effects  in  us  a  desire  of  the  Holy  Ghost  and  gives  him  unto  us 
in  the  very  same  moment.  Yea  it  may  be  said  that  he  produces  in  us  a 
desire  of  the  Holy  Ghost  by  commanding  us  to  pray  for  him  ;  and  in  produ- 
cing this  desire  he  at  the  same  time  gives  him  unto  those  who  ask  and  desire 
him.  God  does  not  so  work  in  us,  therefore,  as  w^hen  a  ray  of  the  sun  falls 
upon  a  vessel ;  because  the  Holy  Ghost  is  a  gift  of  such  a  character,  that 
he  is  given,  received  and  prayed  for  at  one  and  the  same  time.  We  might 
also  make  a  distinction  between  the  beginning  and  increase  of  the  Spirit 
within  us,  inasmuch  as  we  do  not  desire  the  latter  before  we  have  the 
former.  No  one  desires  the  Holy  Ghost,  except  he  in  whom  the  Spirit 
dwells.  But  the  first  solution  or  answer  which  we  have  given  must  suffice. 
For  that  which  Christ  says  in  Luke  11 :  13,  "How  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  him,"  is  not  to  be 
understood  merely  of  the  increase,  but  also  of  the  beginning  of  the  gifts 
and  graces  of  the  Holy  Spirit. 


Question  117.     What  are  the  requisites  of  that  prayer,  which  is  accep- 
table to  God,  and  which  he  will  hear  ? 

Amicer.  First,  that  we  from  the  heart  pray  to  the  one  true  God  only,  who  hath 
manifested  himself  in  his  word,  for  all  things  he  hath  commanded  us  to  ask  of  him: 
secondly,  that  we  rightly  and  thoroughly  know  our  need  and  misery,  that  so  we  may 
deeply  humble  ourselves  in  the  presence  of  his  divine  majesty:  thirdly,  that  we  be 
fully  persuaded  that  he,  notwithstanding  that  we  are  unworthy  of  it,  will,  for  the  sake 
of  Christ  our  Lord,  certainly  hear  our  prayer,  as  he  has  promised  us  in  his  word. 

Question  118.     What  hath  God  commanded  us  to  ask  of  him  ? 

Answer.  All  things  necessary  for  soul  and  body;  which  Christ  our  Lord  has  com- 
prised in  that  prayer  he  himself  has  taught  us. 


# 


622  OF  PRATER. 


EXPOSITION. 

The  conditions  of  acceptable  prayer  are  — 

1.  That  it  he  directed  to  the  true  God,  or  that  the  true  God  be  called 
upon,  who  has  revealed  himself  in  the  church  by  the  word  dehvered  by  the 
•Prophets  and  Apostles,  and  by  the  work  of  creation,  preservation  and  re- 
demption. This  true  God  now  is  the  eternal  Father,  Son  and  Holy  Ghost. 
^'  As  tve  have  received,''^  said  Basil,  "  so  have  we  been  baptized,  and  as  we 
have  been  baptized,  so  do  tve  believe,  and  as  we  believe,  so  do  we  worship  the 
Father,  Son  and  Holy  Ghost, ^^ 

2.  The  second  requisite  of  acceptable  prayer,  is  a  Icnoivledge  of  the  di- 
vine commandment.  Without  the  commandment  of  God  we  doubt  in  regard 
to  our  being  heard.  The  person,  however,  that  has  an  eye  to  the  divine 
command,  rests  fully  assured  that  his  prayers  are  acceptable  to  God ;  be- 
cause the  worship  which  God  requires  of  us,  in  his  word,  cannot  be  other 
wise  than  pleasing  to  him.  When  we  pray,  therefore,  we  ought  so  to  think 
and  resolve,  I  call  upon  thee,  because  thou  hast  commanded  me. 

3.  A  hiowledge  of  the  things  which  we  ought  to  ask  at  the  hands  of 
God,  is  also  necessary  to  effectual  prayer.  God  does  not  desire  us  to  direct 
vagnie  and  wandering  petitions  to  him,  being  uncertain  what  we  would  pray 
for.  A  king  would  consider  himself  derided  and  mocked  if  any  one  were 
to  kneel  before  him,  without  knowing  what  to  ask  at  his  hands.  So  God 
will  have  us  consider  and  think  what  things  we  should  ask  of  him,  if  we 
would  pray  unto  him  and  not  mock  him  when  we  come  into  his  presence. 
We,  however,  do  not  know  what  we  should  ask.  It  is  for  this  reason  that 
Christ  has  prescribed  a  form  of  prayer,  which  contains  the  sum  and  sub- 
stance of  the  things  which  we  should  pray  foro  To  sum  up  the  whole  in 
as  few  words  as  possible,  we  would  say,  we  should  pray  for  things  which 
we  are  certain  are  approved  of  by  God,  and  promised.  These  consist  of 
two  kinds  —  such  as  are  spiritual  and  temporal,  both  of  which  God  desires 
us  to  ask  at  his  hands.  Spiritual  things,  because  they  are  necessary  to 
our  salvation,  and  teynporal  things,  1.  That  the  desire  of  them  may  exer- 
cise our  faith,  and  confirm  our  confidence  in  regard  to  our  obtaining  such 
things  as  are  spiritual.  The  reason  is,  because  no  one  can  expect  good 
things  of  God,  except  he  be  reconciled  to  him.  2.  That  we  may  consider 
and  reflect  upon  the  providence  of  God,  knowing  that  these  small  and  com- 
paratively unimportant  things  do  not  come  fortuitously. 

4.  There  must  be  a  true  desire  for  those  things  which  we  ask  of  God, 
if  our  prayers  are  heard.  God  will  not  have  our  prayer  to  be  feigned,  or 
hypocritical  —  they  must  come  from  the  heart,  and  not  merely  from  the 
lips.  God  wills  us  to  pray  with  an  earnest  desire  of  the  heart,  for  it  is 
not  the  words  of  the  mouth,  but  the  sighs  and  groans  of  the  heart,  that 
constitute  true  prayer,  as  the  Lord  said  unto  Moses,  "  'Wherefore  criest 
thou  unto  me  ?"  when  Moses,  nevertheless,  said  nothing.  (Ex.  14 : 
15.)  Hence  an  ardent  desire  is  to  be  made  the  general  and  chief  thing 
in  the  definition  of  prayer. 

5.  A  hiowledge  and  sense  of  our  own  want.  This  should  be  the  spring 
or  fountain  from  which  all  our  desires  should  proceed ;  for  what  any  one 
does  not  feel  himself  gi-eatly  in  need  of,  that  he  will  not  ardently  desire. 
All  of  us  now  stand  in  need  of  God. 

6.  True  humility  with  an  acknowledgement  of  our  ivant.     We  should 


OF  PRAYER.  623 

cast  ourselves  before  the  divine  Majesty  as  liumblc  suppliants.  God  is 
under  no  obligation  to  us.  All  of  us,  too,  were  the  enemies  of  God  before 
our  conversion.  God  now  does  not  hear  sinners  ;  that  is,  such  proud  sin- 
ners as  the  Pharisee  was,  who  praj^ed  standing  in  the  highest  scat  in  the 
temple.  Hence,  true  humility,  penitence,  and  conversion  are  necessary  to 
acceptable  prayer.  The  promises  of  God,  too,  have  respect  merely  to  such 
as  are  converted.  No  one  can  pray  in  faith  without  conversion  to  God ; 
and  without  faith,  no  one  can  have  any  assurance  of  being  heard,  nor  does 
he  receive  what  he  desires. 

7.  A  Jcnoivledge  of  Christ  the  Mediator,  and  trust  in  him,  are  likewise 
necessary,  in  order  that  we  may  rest  assured  that  both  we  and  our  prayers 
please  God,  not  on  account  of  any  worthiness  on  our  part,  but  only  for  the 
Mediator's  sake.  It  was  in  this  way  that  Daniel  prayed  and  asked  to  be 
heard  for  the  Lord'^s  sake.  (Dan.  9 :  17.)  Christ  also  commands  us  to 
pray  to  the  Father  in  his  name.  Our  prayers  should  be  placed  upon  our 
altar,  even  Christ.     So  shall  they  be  acceptable  to  God. 

8.  Confidence  of  being  heard.  As  it  respects  the  former  condition,  faith 
is  necessary  in  order  that  we  may  be  fully  persuaded  that  we  are  just  be- 
fore God,  and  that  he  is  reconciled  to  us  in  Christ.  Here  faith  or  confi- 
dence of  being  heard  is  necessary,  inasmuch  as  this  cannot  exist  indepen- 
dent of  the  former.  "  Because  ye  are  sons,  God  hath  put  forth  the  Spirit 
of  his  Son,  into  your  hearts,  crying,  Aba,  Father.''  "  Without  faith,  it 
is  impossible  to  please  him,  for  he  that  cometh  to  God  must  believe  that  he 
is,  and  that  he  is  the  rewarder  of  them  that  diligently  seek  him."  (Gal. 
4  :  6.     Heb.  11 :  6.) 

We  must,  however,  here  observe  in  respect  to  this  confidence  of  being 
heard,  that  there  is  a  difierence  in  the  things  which  are  to  be  prayed  for. 
Some  gifts  are  necessary  to  salvation,  as  are  those  which  are  spiritual ;  whilst 
there  are  others  —  such  as  are  temporal  —  without  which  we  may  be  saved. 
The  former  are  to  be  simply  and  positively  desired  with  full  confidence  that 
we  shall  as  certainly  receive  them,  as  we  ask  them  specially  at  the  hands 
of  God.  The  latter  are  indeed  to  be  sought  and  desired,  but  with  the  con- 
dition of  the  will  of  God,  that  he  will  confer  them  upon  us,  if  they  contrib- 
ute to  his  glory,  and  are  profitable  to  us ;  or  that  he  will  confer  upon  us 
other  and  better  things,  either  now  or  hereafter  as  may  seem  best  in  his 
sight.  We  should  in  praying  for  these  things  imitate  the  example  of  the 
leper,  who  said,  "  Lord  if  thou  wilt,  thou  canst  make  me  clean."  (Matt. 
8:2.)  It  is  in  this  way  that  the  faithful  present  their  prayers  before  God, 
and  desire  to  be  heard,  inasmuch  as  we  oftentimes  pray  for  tilings  which, 
perhaps,  would  be  more  injury  than  advantage  to  us,  if  God  were  to  hear 
and  grant  our  requests. 

Obj.  He  who  asks  doubtingly  does  not  ask  in  faith,  and  is  not  heard. 
We  seek  temporal  blessings  with  doubt,  inasmuch  as  we  pray  for  them  con- 
ditionally. Therefore,  we  do  not  ask  them  in  faith.  Ans.  The  major 
proposition  is  either  particular,  or  else  it  is  not  true.  For  the  nature  of 
faith  does  not  demand  that  we  be  fully  assured  in  reference  to  temporal 
blessings,  but  merely  in  reference  to  spiritual  blessings,  such  as  the  forgive- 
ness of  sins,  and  eternal  life,  which  are  necessary  to  salvation.  Respect- 
ing temporal  benefits,  it  is  sufficient  if  faith  submit  itself  to  the  word  of 
God,  and  desire  and  pray  for  such  things  as  are  profitable  for  us.  We 
also  deny  the  truth  of  the  mmor  proposition ;  for  although  we  do  pray 


¥ 


624  OF  PRAYER. 

conditionally  for  temporal  blessings,  yet  we  do  not  simply  doubt  in  regard 
to  our  obtaining  them.  We  believe  that  we  shall  obtain  from  God  the 
temporal  blessings  which  we  ask  at  his  hand,  if  they  contribute  to  our 
salvation,  and  do  not  desire  to  be  heard,  if  they  would  be  injurious  to  us. 
We,  therefore,  notwithstanding  ask  in  faith,  when  we  submit  to  the  word 
of  God  and  acquiesce  in  his  will,  and  pray  to  be  heard  according  to  the 
good  pleasure  of  our  heavenly  Father.  For  faith  submits  itself  to  every 
word  and  desire  of  God.  But  the  will  and  pleasure  of  God  consist  in 
this,  that  we  desire  and  pray  for  spiritual  things  simply,  and  for  temporal 
things  conditionally,  and  that  we  be  fully  persuaded  that  we  shall  receive 
the  former  particularly ;  and  the  latter  in  as  far  as  they  contribute  to  the 
glory  of  God  and  our  salvation.  Praying  in  this  way,  we  do  not  doubt  in 
regard  to  our  being  heard. 

9.  A  knowledge  of  the  divine  promise^  with  confidence  in  it.  God 
promises  that  he  will  hear  those  who  call  upon  him,  observing  the  conditions 
which  we  have  now  specified.  "  Call  upon  me  in  the  day  of  trouble,  I  will 
deliver  thee."  "  And  it  shall  come  to  pass,  that  before  they  call,  I  will 
answer,  and  while  they  are  yet  speaking,  I  will  hear."  (Ps.  50  :  15.  Is. 
%b  :  24.)  Without  this  promise,  that  we  shall  be  heard  in  what  we  ask  of 
God,  there  is  no  faith ;  and  without  faith,  prayer  is  of  no  avail.  Except 
we  have  faith  in  the  divine  promises,  and  have  a  regard  to  them  in  our 
prayers,  they  will  not  avail  us  any  thing,  neither  can  we  desire  any  thing 
with  a  good  conscience.  Confidence  in  the  divine  promise  produces  an 
assurance  of  being  heard,  and  of  our  salvation,  which  assurance  kindles  in 
us  a  desire  of  calling  upon  God,  and  of  making  supplication  to  him. 

From  the  conditions  which  we  have  specified  as  being  necessary  to  con- 
stitute acceptable  prayer,  it  readily  appears  what  a  great  difierence  there 
is  between  the  prayers  of  the  godly  and  the  ungodly.  The  godly  desire 
to  observe  all  these  conditions  in  drawing  near  to  God  in  prayer :  the  un- 
godly, on  the  other  hand,  either  neglect  all  of  them,  or  else  they  observe 
one  or  two  of  these  conditions,  and  fall  short  as  it  respects  the  rest.  Some 
commit  an  error,  as  it  were,  in  the  very  threslihold,  having  an  incorrect 
knowledge  of  the  nature  and  will  of  God,  and  so  violate  the  very  first  con- 
dition necessary  to  acceptable  prayer  —  some  err  in  the  things  which  they 
pray  for,  in  that  they  pray  for  things  that  are  evil,  uncertain,  and  not 
approved  of  by  God  —  some  ask  blessings  of  God  hypocritically  —  some 
ask  without  any  consciousness  or  sense  of  the  want  of  the  blessings  for 
which  they  pray  —  some  have  no  confidence  in  Christ  the  mediator  —  som^ 
ask  that  they  may  be  heard  in  the  things  which  they  pray  for,  and  yet  per- 
sist in  sin  —  some  ask  things  necessary  for  salvation,  and  yet  do  it  w^ith 
distrust,  whilst  others  again  address  prayers  to  God,  and  yet  never  think 
of  the  divine  promise,  and  therefore  ask  without  faith,  and  so  receive  no 
answer  to  their  prayers.  ^ 


Question  119.    What  are  the  words  of  that  prayer? 

ANSWER. 

®ur  jTattjer  u)[)tc[)  art  in  l)eat)en,  Ijallotoe^  be  t[)|3 
name,    ©hs  kingbom  come.    ^\)]i  twill  be  irone  on 


OF   PRAYER.  G25 

tarti),  a0  it  is  in  IjcaDcu-  (Siuc  U0  tl)i0  baij  cur 
iailn  brcab,  auii  fcrgiuc  U0  our  ^cbt0,  as  u)c  for- 
giuc  our  debtors;  anb  Ica^  U0  not  into  temptation, 
but  bcliucr  110  from  cuiL  jTor  tl)inc  i0  tl)c  king&om, 
tl)e  pou)a%  awi^  tl)c  glorji,  for  tucr.    ^mcn. 

EXPOSITION. 

The  form  of  prayer  prescribed  by  Christ  is  recited  by  two  of  the  cvan- 
gehsts,  Matthc^v  and  Luke.  It  is,  without  doubt,  the  best,  the  most  ex- 
pressive and  perfect  form  of  prayer  that  has  ever  been  deUvered.  It  was 
delivered  by  Christ,  who  is  the  wisdom  of  God,  and  whose  words  were 
always  heard  and  answered  by  his  heavenly  Father.  It  also  contains,  in 
the  most  condense  form,  all  things  which  are  to  be  sought  as  necessary 
for  soul  and  body.  It  is  in  like  manner  a  rule  or  pattern  with  which  all  our 
prayers  ought  to  conform  and  agree. 

It  is  sometimes  asked.  Are  we  so  hound  down  to  this  form  of  jt>ra?/er, 
as  not  to  be  permitted  to  use  other  and  different  words  ivhen  we  pray  ?  We 
reply  to  this  question,  that  Christ  delivered  this  form,  not  that  we  should 
be  restricted  to  these  words,  but  that  we  might  know  tvhat  things  we  shoidd 
ask  of  Gfod,  and  hozv  we  should  ask  them.  It  is  a  general  form  respecting 
the  manner,  and  the  things  which  we  should  pray  for.  It  is  likewise  fre- 
quently the  case  that  there  are  particular  benefits  necessary  for  us,  which 
we  should  particularly  ask  of  God,  according  as  it  is  said,  "  Whatsoever 
ye  shall  ask  the  Father  in  my  name,  he  will  give  it  you."  "  If  any  of  you 
lack  wisdom  let  him  ask  of  God,  that  giveth  to  all  men  liberally  and  up- 
braideth  not,  and  it  shall  be  given  him."  "  Pray  ye  that  your  flight  be 
not  in  the  winter."  (John  16  :  23.  James  1 :  5.  Matt.  24 :  20.)  But 
these  tilings  are  not  to  be  found  in  tliis  prayer  as  far  as  the  words  are  con- 
cerned. There  are  also  many  examples  of  prayers,  both  in  the  Old  and 
New  Testament,  which  as  to  the  words,  at  least,  are  different  from  this 
prayer ;  as  the  prayers  of  Jehoshaphat,  Solomon,  Daniel ;  of  Christ  him- 
self, of  the  apostles,  &c.  (2  Chron.  20 :  6.  2  Kings  8  :  15.  Dan.  9 : 
4.  John  17  :  1.  Acts  4 :  24.)  These  prayers,  too,  were  heard  and  an- 
swered of  God.  It  follows,  therefore,  that  this  form  prescribed  by  Christ 
is  a  thing  indifferent  in  as  far  as  it  respects  the  words. 

Obj.  1.  But  we  must  not  pretend  to  be  wiser  than  Christ.  Therefore 
since  he  has  prescribed  a  certain  form  of  prayer  for  us,  we  should  be  satis- 
fied with  it,  and  are  chargeable  with  doing  wrong  whenever  we  use  other 
forms  of  prayer.  Ans.  We  should,  indeed,  do  wrong  in  departing  from 
this  form  of  prayer,  if  Christ  had  intended  to  restrict  us  to  its  use.  But 
he  did  not  design  to  restrict  us  to  the  very  language  of  this  prayer ;  for 
his  purpose  was,  when  he  gave  this  form  to  the  disciples  and  taught  them 
thus  to  pray,  to  give  them  a  summary  of  the  things  which  we  should  ask 
of  God  in  our  prayers. 

Obj.  2.     That  should  be  retained,  than  which  no  better  can  be  invented. 

But  it  is  not  possible  for  us  to  invent  any  better  form  of  prayer,  nor  to 

select  more  suitable  words,  than  we  find  in  the  Lord's  Prayer,     Therefore 

we  should  retain  both  the  form  and  the  words  of  Christ.     Ans.  We  cannot 

40 


626  OF  PRATER. 

invent  a  better  form,  nor  more  suitable  words  for  the  purpose  of  ex- 
pressing the  same  summary,  which  is,  as  it  were,  the  general  of  all  those 
things  which  we  ought  to  seek  in  prayer.  These  kinds  or  classes  of  benefits 
which  Christ  has  prescribed  in  this  form  of  prayer  as  the  ones  to  be  prayed 
for,  cannot  be  presented  in  a  better  form.  But  then  Christ  will  have  us 
to  decend  into  particulars,  and  pray  for  special  benefits  according  to  our 
necessity.  The  form  which  Christ  has  prescribed  is  nothing  else  than  a 
series  of  certain  classes  or  heads,  under  which  may  be  comprehended  and 
referred  all  spiritual  and  temporal  blessings  necessary  for  us.  Hence 
when  Christ  commands  us  to  pray  for  these  general  benefits,  he  at  the  same 
time  commands  us  to  pray  for  every  special  benefit  included  in  that  which 
is  general.  And  still  further,  those  things  which  are  here  expressed  gen- 
erally, we  ought  to  specify  particularly,  that  we  may  in  this  way  be  led  to 
a  consideration  of  our  necessity,  and  to  a  desire  of  asking  God  to  help  us 
in  our  necessity.  But  it  is  necessary  in  order  that  we  may  do  this,  that 
we  should  have  special  forms  of  prayer  ;  for  the  explanation  of  that  which 
is  general  by  that  which  is  special  necessarily  requires  other  forms  of  ex- 
pression. Hence  Augustin  declares  that  all  the  prayers  of  the  saints  which 
we  have  in  the  Scriptures  are  contained  in  the  Lord's  Prayer.  Augustin 
also  adds,  that  we  are  at  liberty  to  express  the  same  things  in  other  words 
when  we  pray,  but  are  not  allowed  to  pray  for  things  different  from  those 
comprehended  in  this  prayer. 


FORTY-SIXTH  LORD'S  DAY. 

Question  120.  Why  hath  Christ  commanded  us  to  address  God  thus, 
"Our  Father.?" 

Answer.  That  immediately,  in  the  very  beginning  of  our  prayer,  he  might  excite 
in  us  a  childlike  reverence  for,  and  confidence  in  God,  which  are  the  foundation  of 
our  prayer  ;  namely,  that  God  is  become  our  father  in  Christ,  and  will  much  less 
deny  us  what  we  ask  of  him  in  true  faith,  than  our  parents  refuse  us  earthly  things. 

EXPOSITION. 

The  Lord's  Prayer  consists  of  three  parts ;  a  preface  —  petitions,  and  a 
conclusion. 

The  preface  is  contained  in  the  words,  Ou7'  Father  wliich  art  in  heaven. 
This  again  consists  of  two  parts :  a  calling  upon  the  true  God  contained  in 
the  words.  Our  Father,  and  a  description  of  the  true  God  expressed  by 
the  words.  Who  art  in  heaven.  Christ  will  have  us  to  pray  in  this  way, 
because  God  desires  to  be  called  upon  with  due  honor,  which  consists, 
1.  In  true  know^ledge.  2.  In  confidence.  3.  In  obedience.  Obedience 
comprehends  true  love,  fear,  hope,  humility  and  patience. 

Our  Father.  God  is  our  Father,  1.  In  respect  to  our  creation. 
"  AYhich  was  the  son  of  Adam,  which  was  the  son  of  God."  2.  In  respect 
to  our  redemption,  and  reception  into  divine  favor  through  Christ  our  me- 
diator.    Christ  is  the  only  begotten  and  natural  Son  of  God  —  we  are  by 


OF   PRAYER.  G27 

nature  the  children  of  wrath,  and  arc  adopted  as  children  by  God  for  Christ 
sake.  3.  In  resi:)ect  to  our  sanctification  or  regeneration  by  the  Holy 
Spirit. 

Christ  v{\\\  have  us  call  God,  FatJicr,  and  so  to  address  liim,  1.  TJiat 
ive  may  direct  true  prayer  to  Gody  who  is  the  Father  of  our  Lord  Jesus 
Christ.  2.  On  account  of  true  hiou'Icdye,  that  we  may  know  and  acknowl- 
edge him  to  be  our  Father,  who  for  the  sake  of  the  Son  of  God  our  media- 
tor, adopted  us  as  his  children,  when  we  were  his  enemies.  "  I  ascend 
unto  my  Father,  and  your  Father."  (John  20 :  17.)  This  same  God 
also  regenerates  us  by  the  Holy  Spirit,  and  confers  upon  us  all  necessary 
good.  3.  0)1  account  of  reverence^  or  that  we  may  be  led  to  cherish  true 
reverence  towards  God  ;  for  since  he  is  our  Father,  we,  therefore,  conduct 
ourselves  as  it  is  proper  for  children  to  do,  and  cherish  such  reverence  for 
him  as  children  should  have  for  a  father,  especially  those  who  have  been 
adopted,  and  are  undeserving  of  the  benefits  of  God.  4.  On  account 
of  confidence^  or  that  we  may  have  such  a  confidence  wrought  in  us  as 
that  by  which  we  may  be  assured  of  being  heard,  and  that  God  will  grant 
us  all  things  which  pertain  to  our  salvation.  For  since  God,  whom  we  call 
upon,  is  our  Father,  and  loved  us  so  greatly  as  to  give  his  only  begotten 
Son  to  die  for  us,  how  shall  he  not  with  him  give  us  all  things  necessary 
to  our  salvation.  (Rom.  8 :  32.)  5.  For  a  remembrance  of  creation, 
God  now  will  hear  none  but  those  who  thus  pray  unto  him,  because  it  is  in 
them  only  that  he  obtains  the  end  of  his  blessings. 

Obj.  1.  We  call  upon  the  Father  according  to  the  command  of  Christ. 
Therefore  we  are  not  to  call  upon  the  Son  and  Holy  Ghost.  Ans.  "We 
deny  the  consequence  which  is  here  drawn ;  for  it  is  no  just  conclusion 
which  infers  that  certain  attributes  are  withdrawn  from  the  other  persons 
of  the  Godhead,  when  they  are  attributed  to  one  of  the  persons.  Again : 
the  name  of  the  Father,  as  the  name  of  God,  when  it  is  opposed  to  crea- 
tures, must  be  understood  essentially ;  and  where  it  is  used  in  connection 
with  the  other  persons  of  the  Godhead,  it  must  be  understood  personally. 
The  name  Father  must,  therefore,  here  be  understood  essentially,  the  rea- 
sons of  wliich  are  evident :  1.  Because  the  name  of  Father  is  not  here 
put  in  opposition  to  the  other  persons  of  the  Godhead,  but  in  opposition  to 
creatures  by  whom  he  is  called  upon.  It  is  m  this  way  that  Christ  is  called 
by  the  prophet  Isaiah  the  everlasting  Father,  (Is.  9 :  6.)  2.  Because 
when  one  of  the  persons  of  the  Godhead  is  named,  the  others  are  not  ex- 
cluded, when  mention  is  made  of  their  external  operations  or  works.  3. 
We  cannot  think  of  God  the  Father,  and  draw  near  to  him,  except  in 
his  Son,  our  mediator.  The  Son  has  also  made  us  the  sons  of  God  by  the 
Holy  SjDirit,  who  is  for  this  reason  called  the  Spirit  of  adoption.  4.  Christ 
commands  us  to  call  upon  liim  likewise,  saying,  "  Whatsoever  ye  shall  ask 
the  Father  in  my  name,  he  will  give  it  you."  (John  16  :  23.)  5.  Christ 
gives  the  Holy  Ghost.  It  is,  therefore,  he  himself  from  whom  we  are  to 
ask  the  Holy  Spirit. 

Obj.  2.  Christ  is  called,  and  is  our  brother.  Therefore  he  is  not  our 
Father.  Ans.  He  is  our  brother  in  as  far  as  he  is  man ;  and  our  Father 
in  as  far  as  he  is  God,  our  Creator  and  Redeemer.  He  is  the  everlasting 
Father.     (Is.  9:6.) 

Obj.  3.  He  who  receives  us  into  favor  for  Christ's  sake,  is  not  Christ 
himself.     But  the  Father,  whom  we  here  so  call,  receives  us  into  favor  for 


628  OF  PRAYER. 

Christ's  sake.  Therefore  he  is  not  Christ.  Ans.  He  who  receives  us  into 
favor  for  Christ's  sake,  is  not  Christ  himself,  viz.,  in  the  same  respect. 
Christ,  as  mediator,  is  he  on  account  of  whom  we  are  received  into  divine 
favor ;  but  as  God  he  is  the  person  who  receives  us. 

Our  Father.  Why  does  Christ  direct  us  to  say  our  Father,  and  not  my 
Father  ?     He  does  this : 

1.  That  he  may  excite  in  us  a  confidence  of  being  heard  :  for  since  we 
do  not  pray  alone,  but  seeing  that  the  whole  church  unites  its  voice  with 
ours,  God  will  not  reject  the  prayers  of  the  whole  church,  but  hears  them, 
according  as  it  is  said :  "  Where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them."  But  some  one  may  perhaps  be 
ready  to  say,  it  is  often  the  case  that  Christians  pray  at  home  when  the 
church  is  ignorant  of  it ;  but  then  Christians,  and  the  whole  church,  al- 
ways pray  for  themselves,  and  for  all  the  members,  with  desire  and  afiec- 
tion.  Love  is  an  habitual  quality,  abiding  even  when  we  are  asleep,  and 
is  not  an  affection  or  passion  quickly  passing  away.  Hence,  when  any 
one  prays  alone  in  his  closet,  the  whole  church  prays  with  him  in  affection 
and  desire. 

2.  That  he  might  admonish  us  to  mutual  love.  Christians  possessing 
mutual  love  should  pray  one  for  another.  It  is  for  this  reason  that  Christ, 
by  placing  the  word  our  in  the  very  commencement  of  this  prayer,  would 
admonish  us  of  the  duty  of  cherishing  mutual  love :  1.  Because  where 
there  is  no  true  love  to  our  neighbor,  there  is  no  true  prayer ;  neither  can 
we  have  any  assurance  that  God  will  hear  us.  For  if  we  come  into  the 
presence  of  God,  having  no  regard  for  our  brethren,  the  sons  of  God,  he 
will  not  regard  us  as  his  sons.  2.  Because  where  there  is  no  love  to  our 
neighbor,  there  is  no  faith ;  and  without  faith  there  is  no  prayer ;  "for 
whatsoever  is  not  of  faith  is  sin."     (Rom.  14 :  23.) 

Obj.  It  belongs  to  a  father  to  withhold  nothing  from  his  children.  But 
God  withholds  many  things  from  us.  Therefore  he  is  not  our  Father.  Ans. 
It  belongs  to  a  father  to  grant  his  children  everything  necessary  and  pro- 
per for  them ;  and  to  withhold  from  them  whatever  is  unnecessary,  useless 
and  hurtful.  It  is  in  this  way  that  God  deals  with  us,  giving  us  all  good 
things,  temporal  and  spiritual,  which  are  necessary  and  profitable,  and 
contribute  to  our  salvation. 


Question  121.    Why  is  here  added,  "  which  art  in  heaven?" 

Answer.  Lest  we  should  form  any  earthly  conceptions  of  God's  heavenly  majesty, 
and  that  we  may  expect  from  his  almighty  power  all  things  necessary  for  soul  and 
body. 

EXPOSITION. 

The  second  part  of  the  preface  of  the  Lord's  prayer  is  contained  in  the 
words.  Who  art  in  heaven ;  that  is,  heavenly.  The  term  heaven,  as  here 
used,  signifies  the  abode  or  habitation  of  God,  of  the  holy  angels,  and 
blessed  men,  concerning  which  God  says  in  the  prophecy  of  Isaiah,  Seaven 
is  my  throne ;  and  of  which  Christ  says.  In  my  father'' s  house  are  many 
mansions.  (Is.  66 :  1.  John  14 :  2.)  God  is  indeed  everywhere  by 
his  immensity ;  but  he  is  said  to  exist  and  to  dwell  in  heaven,  because  he  is 


OF  PRAYER.  G29 

there  more  glorious  than  in  the  world,  and  there  manifests  himself  imme- 
diately. Christ  now  commands  us  to  address  God  as  our  Father  who  art 
ill  heaven: 

1.  That  he  might  show  what  a  contrast  and  difference  there  is  between 
earthly  parents  and  his  Father ;  or  that  he  might  separate  him  from  earthly 
parents,  and  that  we  might  regard  him  as  such  a  Father:  1.  "Who  is  not 
earthly,  but  heavenly,  dwelling  gloriously  in  heaven.  2.  \Mio  rules  every- 
where with  heavenly  glory  and  majesty,  presides  over  all  things,  and  who 
governs  by  his  providence  the  whole  world  wliich  he  himself  created.  3. 
Wlio  is  free  from  all  manner  of  corruption  and  change.  4.  Who  even 
there,  that  is  in  heaven,  manifests  himself  gloriously  to  angels,  and  declares 
what  a  Father  he  is,  how  good,  how  great  and  rich. 

2.  That  he  might  excite  in  us  a  confidence  that  God  hears  us ;  because 
if  he  is  our  Father,  and  is  possessed  of  infinite  goodness,  which  he  espe- 
cially displays  in  heaven,  then  he  will  also  give  us  all  things  necessary  for 
our  salvation ;  and  if  this  our  Father  be  also  Lord  in  heaven,  and  pos- 
sessed of  infinite  power,  so  that  he  can  help  us  in  our  need,  then  he  can 
also  easily  grant  unto  us  what  we  ask  at  his  hands. 

3.  That  he  might  excite  in  us  reverence.  For  since  our  Father  is  so 
great  a  Lord, — even  one  that  is  heavenly,  who  rules  everywhere,  and  has 
power  to  cast  both  soul  and  body  into  hell, — we  ought  to  reverence  him, 
and  come  into  his  presence  with  the  greatest  humiliation  of  soul  and  body. 

4.  Tliat  we  may  call  upon  him  in  fervency  of  spirit. 

5.  That  the  minds  of  all  those  who  worship  him  may  be  elevated  and 
fixed  upon  heavenly  things. 

6.  That  we  may  be  led  to  desire  heavenly  things 

T.  That  we  may  not  fall  into  the  error  of  the  heathen,  who  imagine  that 
God  can  be  adored  and  worshipped  in  creatures. 

8.  That  we  might  be  admonished  not  to  direct  our  prayers  to  any  par- 
ticular place,  as  under  the  Old  Testament. 


FORTY-SEVENTH  LORD'S  DAY. 

Question  122.     Wliich  is  the  first  petition  ? 

Answer.  "  Hallowed  be  thy  name  ;"  that  is,  grant  us  first  rightly  to  know  thee, 
and  to  sanctify,  glorify  and  praise  thee  in  all  thy  works,  in  which  Ihy  power,  wisdom, 
goodness,  justice,  mercy,  and  truth,  are  clearly  displayed  ;  and  further  also,  that  we 
may  so  order  and  direct  our  whole  lives,  our  thoughts,  words  and  actions,  as  that  thy 
name  may  never  be  blasphemed,  but  rather  honored  and  praised  on  our  account. 

EXPOSITION. 

The  second  part  of  the  Lord's  Prayer  now  follows,  containuig  six  peti- 
tions. The  petition.  Hallowed  he  thy  name.,  is  placed  first  in  order,  because 
it  comprehends  the  eyid  and  design  of  all  the  rest,  inasmuch  as  the  glory 
of  God  should  be  the  end  of  all  our  affairs,  actions  and  prayers.  The  end, 
too,  is  the  first  thing  in  the  thoughts  and  intention  of  any  one,  and  the  last 


630  OF  PRAYEH. 

in  execution.     Therefore  the  end  of  the  other  petitions  should  be  sought 
in  the  first  place,  if  we  would  seek  them  aright,  according  to  the  command 
of  Christ,  "  Seek  ye  first  the  kingdom  of  God  and  his  righteousness,  and 
all  other  things  shall  be  added  unto  you."     (Matt.  7  :  33.) 
We  must  consider,  in  reference  to  this  petition : 

I.     What  is  the  name  of  G-od? 
II.     What  is  holy,  and  what  is  it  to  halloiv  the  name  of  Crod? 

I.    What  is  the  name  of  God? 

The  name  of  God  signifies:  1.  G-od  himself.  "Let  them  that  love 
thy  name  be  joyful  in  thee."  "  I  will  sing  praise  to  thy  name."  "  I  will 
call  upon  the  name  of  the  Lord."  "  I  purpose  to  build  an  house  unto  the 
name  of  the  Lord  my  God."  (Ps.  5 :  11 ;  9 :  2,  11 ;  116:  13.  1 
Kings  5:5.)  2.  The  attributes  and  ivorhs  of  God.  "  The  Lord  is  his 
name."  "  The  Lord,  whose  name  is  Jealous."  (Ex.  15  :  3  ;  34  :  14.) 
3.  The  command,  will  and  authority  of  God.  "  I  come  to  thee  in  the 
name  of  the  Lord  of  hosts."  "  Baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost."  (1  Sam.  17 :  45.  Matt.  28 : 
19.)  4.  The  worship,  trust,  praise  and  j^rofession  of  God.  "  I  am 
ready  not  to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the  name  of 
the  Lord  Jesus."  "  Be  baptized  every  one  of  you  in  the  name  of  Jesus 
Christ ;"  in  which  place,  as  also  in  Matt.  28 :  19,  the  name  of  God  signifies 
both  the  command  and  profession  of  God.  (Acts  21:  13;  2:  38.)  Here 
the  term  is  to  be  understood,  according  to  the  first  and  second  signification, 
as  being  taken  for  God  himself,  and  for  all  his  attributes  and  works,  in 
which  his  majesty  shines. 

n.    What  is  holy,  and  what  to  hallow. 

The  term  holy  signifies,  1.  God  himself,  who  is  most  holy  and  pure  ;  or 
it  signifies  essential  and  uncreated  holiness,  which  is  God  himself.  For  all 
the  nrtues  and  properties  of  God  constitute  his  essential  hohness.  So  the 
angels  exclaim  in  reference  to  God,  "  Holy,  holy,  holy  is  the  Lord  of 
hosts."  (Is.  6  :  3.)  2.  The  holiness  ivhich  is  in  creatures,  which  consists 
in  their  conformity  with  God,  which,  as  it  respects  the  godly,  is  merely 
begmi,  but  is  perfect  in  the  angels.  3.  The  setting  of  anything  apart  to 
a  holy  use.  In  this  sense,  whatever  is  consecrated  to  a  sacred  purpose  is 
called  holy,  as  the  temple  in  Jerusalem,  the  altar,  the  vessels,  the  priests, 
&c.,  &c. 

The  word  to  sanctify,  or  halloiv,  has  these  three  significations :  First, 
to  hallow  or  to  sanctify  means  to  acknowledge,  to  reverence  and  praise  that 
as  holy,  which  is  already  in  itself  holy.  In  this  sense  of  the  term,  we  are 
said  to  sanctify  God  who  is  holiness  itself,  1.  When  we  acknowledge  him 
to  be  such  as  he  has  revealed  himself  in  his  word  and  works,  or  when  we 
know  and  think  concerning  his  essence,  will,  works,  omnipotence,  goodness, 
wisdom,  and  all  his  other  attributes,  what  he  commands  us  in  his  word  to 
know  and  think  respecting  them.  2.  When  we  do  not  only  acknowledge 
God  to  be  holy,  but  also  profess  and  praise  him,  and  that  by  our  words  and 
confession,  as  well  as  by  our  actions  and  purity  of  fife.     3.  "When  we  refer 


OF   PRAYER.  631 

the  true  doctrine,  knowledge,  and  profession  of  the  holiness  of  God,  to- 
gether with  all  our  prayers  and  actions,  to  the  end  to  which  God  will  have 
them  referred,  which  is  to  his  glory  and  praise. 

jSecondlt/,  to  sanctify,  is  to  separate  tliat  which  in  itself  is  not  holy  from 
all  uncleanncss,  and  make  it  holy.  It  was  in  this  way  that  the  Word  sanc- 
tified that  nature  which  he  assumed,  which  in  us  is  coiTupt  and  unholy, 
preserving  it  in  himself  from  all  the  contagion  of  sin,  and  at  the  same  time 
adorning  it  with  perfect  holiness.  So  also  God  and  Christ  sanctify  the 
church,  by  remitting  unto  us  all  our  sins,  and  sanctifying  us  by  the  Holy 
Spirit,  and  at  the  same  time  keeping  us  in  the  enjoyment  of  this  pardon 
and  holiness.  So  we  are  commanded  to  sanctify  ourselves,  which  is  to 
keep  ourselves  from  all  the  filthiness  of  the  flesh.  "  Be  ye  holy,  for  I  am 
holy."    (1  Pet.  1 :  16.) 

Thirdly^  to  sanctify  is  to  ordain  and  to  direct  to  a  holy  end  that  which 
in  itself  is  either  holy  or  indifferent.  It  was  in  this  way  that  the  Father 
sanctified  the  Son,  that  is,  he  ordained  him  to  the  office  of  mediator,  and 
sent  him  into  the  world.  So  God  sanctified  the  Sabbath  day,  the  temple, 
the  sacrifices,  the  priests,  &c.  Christ  also  sanctified  himself  in  this  way 
for  his  people,  that  is,  he  offered  himself  a  sacrifice  holy  and  acceptable  to 
God.  It  is  in  this  way  also,  that  bread  is  sanctified  by  the  word  of  God 
and  prayer. 

Of  these  significations  the  first  and  second  are  here  in  point,  for  when 
we  pray,  halloived  he  thy  name,  we  do  not  merely  desire  that  the  name  of 
God  be  hallowed  by  us,  but  also  in  us,  or  in  other  words  we  desire,  1.  That 
God  would  enlighten  us  with  the  knowledge  of  his  holiness,  and  most  holy 
name ;  or  in  the  language  of  the  Catechism,  w^e  desire  that  God  icill  grant 
us  riyhtly  to  hiow  him,  and  to  sanctify,  glorify  and  praise  liim  in  all  Ids 
works,  in  which  his  power,  ivisdom,  goodness,  justice,  mercy  and  truth  are 
clearly  displayed.  2.  That  his  name  may  be  sanctified  in  us,  and  that  he 
would  regenerate  us  and  make  us  more  and  more  holy,  so  that  in  our  whole 
life  we  may  prevent  his  most  holy  name  from  being  blasphemed,  and  may 
magnify  and  declare  it  with  honor  and  praise  in  every  conceivable  way. 
In  a  loord,  we  desire,  1.  That  God  would  enlighten  us  with  the  trne  knowl- 
edge of  his  hohness.  2.  That  he  would  grant  us  true  faith  and  repentance, 
and  renew  us  by  his  Spirit,  that  we  may  be  holy  as  he  is  holy.  3.  That 
he  would  give  us  a  disposition  to  profess  this  holiness  of  his  divine  name  in 
word  and  deed,  to  his  own  praise  and  glory,  that  we  may  in  this  way  glo- 
rify him  by  acknowledging  and  professing  him,  and  by  conforming  our 
lives  to  his  holy  will,  so  as  to  distinguish  him  from  all  idols  and  profane 
things. 

Obj.  1.  That  which  is  holy  in  itself,  cannot  be  sanctified.  The  name 
of  God  is  holy  in  itself.  Therefore,  it  cannot  be  hallowed.  Ans.  It 
cannot  be  sanctified  according  to  the  second  signification  of  the  term  as 
above  explained ;  but  it  may  be  sanctified  according  to  the  first  and  third 
signification  of  the  term,  according  to  which  that  wiiich  is  holy  or  indiffer- 
ent in  itself,  may  be  acknowledged,  praised  and  celebrated,  and  directed 
to  a  holy  end.  It  is  in  this  way  now  that  we  desire  the  name  of  God  to 
be  hallowed,  that  that  which  is  holy  in  itself  may  also  be  acknowledged 
and  praised  as  holy.  God  sanctifies  us  by  making  us  holy ;  we,  on  the 
other  hand,  sanctify  God,  not  by  making  him  holy,  but  by  declaring  and 
acknowledging  concerning  him  what  he  desires  us  to  know  and  declare. 


632  OF   PRAYER. 

Obj.  2.  We  ought  not  to  desire  another  to  do  for  us,  •what  belongs  to 
us  to  do.  We  now  ought  to  sanctify  and  hallow  the  name  of  God.  There- 
fore, we  should  not  desire  that  God  would  hallow  his  name  ;  for  in  so  doing 
we  seem  to  act  like  a  scholar,  who  being  commanded  by  his  preceptor  to 
apply  himself  diligently  to  his  studies,  desires  his  preceptor  himself  to  do 
it  for  liim.  We  reply  to  the  major  proposition  by  making  a  distinction  ; 
we  should  not  desire  another  to  do  what  is  devolving  upon  us,  provided  we 
have  the  ability  of  ourselves  to  do  it ;  but  what  we  are  unable  of  ourselves 
to  perform,  that  we  properly  desire  God  to  grant  us  the  ability  to  do.  But 
we  cannot  of  ourselves  sanctify  and  hallow  the  name  of  God.  Therefore, 
we  must  needs  pray  to  God  to  grant  unto  us  the  strength  by  which  we 
may  hallow  the  name  of  God ;  yea,  that  he  himself  would  hallow  his  holy 
name  in  us. 


FORTY-EIGHTH  LORD'S  DAY. 

Question  123.     Which  is  the  second  petition  ? 

Answer.  "  Tht  kingdom  corie;"  that  is,  rule  us  so  by  thy  word  and  Spirit,  that 
we  may  submit  ourselves  more  and  more  to  thee;  preser\^e  and  increase  thy  Church; 
destroy  the  works  of  the  devil,  and  all  violence  wliich  would  exalt  itself  against  thee, 
and  also  all  wicked  counsels  devised  against  thy  holy  word,  until  the  full  perfection 
of  thy  kingdom  takes  place,  wherein  thou  shalt  be  all  in  all. 

EXPOSITION. 

Thi/  kingdom  come.  The  sense  is,  let  thy  kingdom  grow  amongst  us 
and  increase  by  continual  advances  ;  and  always  by  new  accessions,  0  God, 
let  thy  kingdom  which  thou  hast  in  thy  church,  be  enlarged  and  multi- 
plied. 

The  questions  which  chiefly  claim  our  attention  in  connection  with  this 
petition,  are  the  following : 

I.  What  is  the  kingdom  of  Godf 

n.  Soiv  mani-foldis  theldngdom  of  God? 

III.  Who  is  the  Head  and  King  of  this  kingdom  f 

IV.  Who  are  the  subjects  of  this  kingdoin  ? 
V.  What  are  the  laivs  of  this  kingdom  ? 

VI.  What  are  the  benefits  enjoyed  in  this  kingdom  f 

VII.  Who  are  its  enemies  f 

Vni.  Where  is  it  administered? 

IX.  Hoiv  long  will  it  continue  ? 

X.  Sow  it  comes  to  us? 

XI.  Why  should  we  p-ay  that  it  may  come  ? 

I.    What  is  the  kingdom  of  God  ? 

A  kingdom  in  general  is  a  form  of  civil  government  in  which  some  one 
person  possesses  the  chief  power  and  authority,  who,  being  possessed  of 


OF  PRAYER.  633 

greater  and  more  excellent  gifts  and  virtues  than  others,  rules  over  all  ac- 
cording to  just,  wholesome  and  certam  laws  by  defending  the  good  and 
punishing  the  wicked.  The  kingdom  of  God  is  that  in  which  God  alone 
rules  and  exercises  dominion  over  all  creatures ;  but  especially  does  he 
govern  and  preserve  the  church.  This  kingdom  is  universal.  The  sjjeeial 
kingdom  of  God  —  that  which  he  exercises  in  his  church  consists  in  send- 
ing the  Son  from  the  Father,  from  the  very  beginning  of  the  world,  that 
he  might  institute  and  preserve  the  ministry  of  the  church,  and  accomplish 
his  purposes  by  it  —  that  he  might  gather  a  church  from  the  whole  human 
race  by  his  word  and  Spirit  —  rule,  preserve  and  defend  it  against  all 
enemies  —  raise  it  from  death,  and  at  length,  having  cast  all  enemies  into 
everlasting  condemnation,  adorn  it  with  heavenly  glory,  that  God  may  be 
all  in  all,  and  be  praised  eternally  by  the  church. 

From  this  difinition  we  may  infer  and  specify  these  particular  parts  of 
the  kingdom  of  God :  1.  The  sending  of  the  Son,  our  Mediator,  into  the 
"world.  2.  The  institution  and  preservation  of  the  ministry  by  him.  3.  The 
gathering  of  the  church  from  the  whole  human  race,  by  the  preaching  of 
the  gospel,  and  by  the  power  of  the  Holy  Ghost  working  true  faith  and  re- 
pentance in  the  elect.  4.  The  perpetual  government  of  the  church. 
5.  The  preservation  of  it  in  this  life,  notwithstanding  all  the  fierce  assaults 
of  enemies.  6.  The  casting  of  all  the  enemies  of  the  church  into  ever- 
lasting punishment.  7.  The  raising  of  the  church  to  everlasting  life. 
8.  The  glorification  of  the  church  in  eternal  life,  when  God  will  be  all  in  all. 
0  this  kingdom  it  is  said ;  "  I  have  set  my  King  upon  the  holy  hill  of 
Zion."  "  Rule  thou  in  the  midst  of  thine  enemies."  "  My  kingdom  is  not 
of  this  world.''    _(Ps.  2:  6;  110:  2.     John  18:  36.) 

From  these  things  it  is  apparent  that  this  kingdom  is  not  a  worldly,  but 
a  spiritual  kingdom.  This  is  taught  in  many  of  the  parables  of  our  Lord, 
as  well  as  in  the  declaration  which  he  made  to  Pilate,  saying,  "  My  king- 
dom is  not  of  this  tvorld.  We  are  here  taught  and  commanded  to  pray 
that  this  kingdom  may  come,  increase  and  be  defended. 

II.      How  MANI-FOLD   IS   THE  KINGDOM   OF   GOD  ? 

This  Kingdom  is  only  one  in  reality,  but  differs  in  the  mode  of  its  admin- 
istration. It  is  administered  differently  here  from  what  it  is  in  heaven.  It 
is  commonly  spoken  of  and  distinguished  as  the  Kingdom  of  grace  and  of 
glory.  The  same  distinction  is  sometimes  expressed  in  this  way  ;  the 
kingdom  of  heaven  is  two-fold — the  one  is  begun  in  this  life — the  other 
is  perfected  in  the  life  to  come.  When  we  pray,  thi/  kingdom  co7ne,  we  de- 
sire both  that  it  may  be  estabhshed  among  and  in  us  in  this  life,  and  that 
it  may  be  brought  to  its  highest  and  ultimate  development  in  the  life  to 
come.  Yet  it  is  the  same  kingdom,  distinct  only  by  degrees  and  in  the 
mode  of  administration.  This  kingdom,  as  it  exists  in  this  world,  has  need 
of  means  ;  but  in  its  ultimate  state  of  developement,  there  will  be  no  need 
of  means  ;  because  the  chm-ch  will  then  be  perfectly  glorified,  and  deliver- 
ed from  the  evil  of  guilt  and  punishment,  when  God  shall  be  all  in  all. 

This  may  be  regarded  as  furnishing  an  explanation  of  what  the  apostle 
Paul  says  in  reference  to  this  kingdom,  1  Cor.  15 :  24,  where  he  declares 
that  Christ  shall  deliver  up  the  kingdom  to  God  even  the  Father,  by  which 
we  are  to  understand  that  what  pertains  to  the  form  of  the  administration 


63-i  OF   PRAYER. 

of  this  kingdom,  Christ  Trill  deliver  up  to  the  Father  after  the  glorifica- 
tion of  the  church,  and  -will  then  cease  to  discharge  the  office  of  medi- 
ator. There  will  then  be  no  need  ef  conversion,  of  abolishing  of  sin,  of 
defence  against  enemies,  of  gathering  the  church,  of  raising  the  dead,  and 
glorifying  them,  because  the  saints  will  then  have  been  perfected  and  glori- 
fied. Christ  will  not  then  teach  his  people,  for  they  shall  all  be  taught  of 
God.  Prophecies  shall  be  abolished,  tongues  shall  cease,  and  knowledge 
shall  vanish  away;  for  "  when  that  which  is  perfect  shall  come,  then  that 
which  is  in  part  shall  be  done  away."  The  means,  therefore,  by  which  the 
church  is  now  gathered  and  preserved  in  the  world,  will  then  be  no  longer 
required.  There  will  then  be  no  enemies  to  subdue  ;  but  the  church  will 
reign  gloriously  with  Christ,  and  God  shall  be  all  in  all ;  that  is,  he  will 
manifest  and  communicate  himself  immediately  to  the  blessed.  "And  I 
saw  no  temple  therein  (viz :  in  this  kingdom  in  its  state  of  ultimate  deve- 
lopement)  for  the  Lord  God  Almighty,  and  the  Lamb  are  the  temple  of  it. 
And  the  city  shall  have  no  need  of  the  sun,  neither  of  the  moon,  to  shine 
in  it ;  for  the  glory  of  God  did  lighten,  and  the  Lamb  is  the  light  thereof." 
(Rev.  21:  22,  23.) 

III.    Who  is  Kixa  and  Head  in  this  Kingdom  of  God? 

The  Head  and  King  of  this  Kingdom  is  one,  because  there  is  one  God, 
the  Father,  Son  and  Holy  Ghost.  The  Father  reigns  by  the  Son  and  Holy 
Ghost.  Christ  is  the  Head  of  this  Kingdom  in  a  particular  manner: 
1.  Because  he  is  God,  sitting  at  the  right  hand  of  the  Father,  ruling  all 
things  in  equal  power  and  glory  with  the  Father.  2.  Because  he  is  Mediator, 
or  that  person  through  whom  God  the  Father  works  immediately  and  gives 
the  Holy  Spirit.  "  When  the  Comforter  is  come,  whom  I  will  send  unto 
you  from  the  Father."  "  And  gave  him  to  be  Head  overall  things  to  the 
church."     (John  15:  26.     Eph.  1:  22.) 

IV.    Who  are  the  citizens  and  surjects  of  this  Kingdom? 

The  citizens  of  this  Kingdom  include,  1.  The  angels,  who  are  confirmed 
in  holiness.  2.  The  saints  in  heaven  composing  what  is  called  the  church 
triumphant.  3.  The  godly,  or  those  who  are  converted  and  still  living  in 
the  world,  having  as  yet  many  cares  and  remains  of  corruption,  composing 
what  is  called  the  church  militant.  4.  Hypocrites,  who  are  members 
merely  of  the  visible  church,  without  being  truly  converted.  These  are 
merely  apparent  citizens,  being  members  of  the  kingdom  of  Christ  only  in 
name.  Tliey  are  called  citizens  of  this  kingdom,  as  the  Jews  were  called 
by  Christ  the  children  of  the  kingdom.  (Matt.  8  :  12.)  Of  these  per- 
sons it  is  said.  The  first  shall  he  last ;  (Matt.  20  :  16)  that  is,  those  who 
wish  to  be  regarded  as  the  first  and  yet  are  not,  shall  be  last — they  shall  be 
declared  as  such  as  have  no  place  in  the  kingdom  of  God. 

V.    What  are  the  Laws  of  this  Kingdom? 

The  laws  according  to  which  this  Kingdom  is  administered  are — 
1.  The  word  of  God,  or  the  doctrine  of  the  law  and  the  gospel.  2.  Tlie 
power  and  efficacy  of  the  Holy  Spirit  working  and  reigning  in  the  hearts 
of  the  elect  by  the  word. 


OF  rilAYER.  635 

VI.    What  benefits  does  the  King  bestow  upon  his  subjects  in 

THIS  Kingdom? 

There  is  no  Kingdom  "which  does  not  have  a  regard  for  the  well-being  of 
its  subjects.  Aristotle,  in  >Yriting  to  Alexander,  says,  "  A  kingdom  is 
7iot  injury  or  oppression^  but  bountifulness."  Hence  the  kingdom  of  God 
has  in  like  manner  benefits  peculiar  to  itself.  These  are  the  spiritual  and 
eternal  benefits  of  Christ,  including  true  faith,  conversion,  the  forgiveness 
of  sins,  righteousness,  perseverance  in  holiness,  the  Holy  Spirit,  glorifica- 
tion and  eternal  life.  ''  If  the  Son  shall  make  you  free,  ye  shall  be  free 
indeed."  "The  kingdom  of  God  is  righteousness,  and  peace  and  joy  in 
the  Holy  Ghost."  "  Peace  I  leave  with  you,  my  peace  I  give  unto  you ; 
not  as  the  word  giveth  give  I  unto  you."  (John  8  ;  36.  Kom.  14  :  17. 
John  14:  27.) 

VII.    Who  are  the  enemies  of  the  kingdom  of  God  ? 

The  enemies  of  the  kingdom  of  God  are  the  devil  and  wicked  men.  Of 
the  latter,  some  are  in  the  church  as  hypocrites,  who  arrogate  to  themselves 
the  name  and  title  of  citizens  of  this  kingdom,  whilst  they  are  nothing  more 
than  the  pretended  friends  of  Christ.  Others  again  are  without  the  church, 
and  are  its  open  and  avowed  enemies,  as  the  Turks,  the  Jews,  the  Samos- 
atenians,  the  Arians,  and  all  those  who  defend  errors  that  subvert  the  foun- 
dation of  our  most  holy  religion. 

VIII.    Where  is  this  kingdom  administered  ? 

This  kingdom,  as  it  respects  the  beginning  and  gathering  of  it,  is  admin- 
istered here  upon  earth,  yet  in  such  a  way  that  it  is  not  confined  in  any 
one  particular  place,  island,  province  and  nation  ;  but  is  scattered  over  the 
whole  world.  "I  will  that  men  pray  every  where."  "Where  two  or 
three  are  gathered  together  in  my  name,  there  am  I  in  the  midst  of  them." 
(1  Tim.  2  :  8.  Matt.  18 :  20.)  No  one  ever  falls  from,  or  loses  his  right 
and  title  in  this  kingdom  if  he  continues  in  true  faith.  This  kingdom  is 
administered  in  heaven  as  it  respects  its  complete  developement.  "And 
if  I  go  and  prepare  a  place  for  you  I  will  come  again,  and  receive  you  unto 
myself,  that  where  I  am,  there  ye  may  be  also."  "  Where  I  am,  there 
shall  also  my  servant  be."  "  Father,  I  will  that  they  also  whom  thou  hast 
given  me,  be  with  me  where  I  am."  "  We  shall  be  caught  up  to  meet 
the  Lord,  in  the  air,  and  so  shall  we  ever  be  with  the  Lord."  (John  14 : 
8;  12:  26;  17:  24.     IThes.  4:  17.) 

IX.      How  LONG  WILL  THIS  KINGDOM  CONTINUE  ? 

The  gathering  of  this  kingdom  continues  from  the  beginning  to  the  end 
of  the  world,  because  there  always  were,  now  are,  and  ever  shall  be  some 
members  of  the  true  church,  whether  few  or  many,  who  are  to  be  gathered 
from  the  world  into  the  kingdom  of  God.  This  kingdom  will  continue  in 
its  state  of  perfection  from  the  glorification  of  the  righteous  to  all  eternity. 
"  Then  cometh  the  end,  when  he  shall  have  delivered  up  the  kingdom  to 
God,  even  the  Father  ;"  which,  as  we  have  already  observed,  must  be  un- 
derstood respecting  the  form  of  the  administration  of  this  kingdom.  (1 
Cor.  15 :  24.) 


636  OF  PRAYER. 

X.    How  THIS  Kingdom  comes  to  us  ? 

This  kingdom  comes  to  us  in  four  ways:  1.  By  the preacUny  of  the 
gospel,  which  reveals  unto  us  a  knowledge  of  the  true  and  heavenly  doc- 
trine. 2.  By  conversion,  when  some  are  converted  to  God,  who  grants 
unto  them  faith  and  repentance.  3.  By  increase  and  developement. 
When  the  godly  make  progress  in  holiness,  or  when  the  gifts  pecuhar  to 
the  faithful  are  continually  being  increased  in  those  who  are  converted. 
"  He  that  is  righteous,  let  him  be  righteous  still ;  and  he  that  is  holy  let 
liim  be  holy  still.  (Rev.  22  :  11.)  4.  By  the  perfection  and  glorification 
of  the  church  at  the  second  coming  of  Christ.  "  Even  so  come  Lord 
Jesus."     (Rev.  22 :  20.) 

XI.    Why  should  we  desire  the  coming  of  this  kingdom  ? 

We  ought  to  pray  that  the  kingdom  of  God  may  come  both  as  to  its 
commencement  and  ultimate  developement,  1.  On  account  of  the  glory 
of  God,  or  for  the  sanctification  and  hallowing  of  his  name ;  for  that  we 
may  sanctify  the  name  of  God,  it  is  necessary  that  he  should  rule  us  by 
his  word  and  Spirit.  If  God  does  not  estabhsh  his  kingdom  in  us,  and 
rescue  us  from  the  kingdom  of  the  devil,  we  will  never  sanctify  his  name, 
but  rather  defile  and  cast  reproach  upon  it,  so  that  this  second  petition  is 
necessary  on  account  of  the  first.  2.  On  account  of  our  comfort  and  sal- 
vation. God  gives  this  kingdom  to  none  except  those  who  desire  and  pray 
for  it,  just  as  he  gives  the  Holy  Ghost  to  none  but  such  as  desire  him. 

From  these  things  we  may  readily  perceive  what  it  is  that  we  pray  for 
by  this  petition,  thy  kingdom  come.  We  desire  and  pray  that  God  will  by 
his  Son,  our  mediator,  whom  he  sent  into  the  world  from  the  very  begin- 
ing,  1.  Preserve  the  ministry  which  he  has  instituted.  2.  That  he  would 
collect  his  church  by  the  ministry  of  his  word,  and  the  influence  of  the 
Holy  Spirit.  3.  That  he  would  rule  and  govern  the  church  thus  gathered, 
and  us  his  members,  by  his  Holy  Spirit,  who  may  subdue  our  hearts,  con- 
trol and  change  our  wills,  and  conform  us  wholly  to  himself.  4.  That  he 
would  defend  us  and  the  whole  church  against  all  enemies  and  tyrants. 

5.  That  he  would  cast  all  his  and  our  enemies  into  everlasting  punishment. 

6.  That  he  would  at  length  dehver  his  church  and  us  from  all  evils,  and 
glorify  us  in  eternal  life. 

Obj.  But  that  which  our -prayers  neither  hasten,  nor  retard,  is  sought 
and  prayed  for  in  vain.  The  kingdom  of  God,  or  the  deHverance  of  the 
church  from  all  the  evils  and  miseries  to  which  it  is  here  subject,  will  not 
take  place  sooner  or  later  than  God  has  decreed  it.  Therefore  it  is  sought 
and  prayed  for  in  vain.  Ans.  We  deny  the  major  proposition ;  for  if  this 
were  so  we  might  reason  and  conclude  in  the  same  way  in  reference  to  all 
the  benefits  which  God  confers  upon  us,  that  they  should  not  be  sought, 
inasmuch  as  they  are  all  comprehended  in  his  counsel.  To  this  it  is  rephed 
as  follows : 

1.  But  God  has  promised  other  blessings,  with  the  condition  that  we 
should  ask  them  at  his  hands.  Ans.  So  also  deliverance  from  all  evils 
shall  at  length  reach  and  be  granted  only  to  those  in  that  day,  who  desire 
and  long  for  it,  whilst  groaning  under  the  cross,  and  who  pray  that  it  may 
come  according  to  the  decree  of  God,  and  that  not  one  of  the  elect  may  be 
excluded. 


OF   PRAYER.  .  637 

2.  But  we  ought  not  to  pray  tliat  God  would  hasten  the  deliverance  of 
the  church,  because  this  would  result  in  the  loss  of  many  of  the  elect  who 
are  not  as  yet  born  into  the  world.  Ans.  When  we  pray  that  God  would 
hasten  the  deliverance  of  the  church,  we  also  pray  that  all  those  who  are 
to  be  brought  into  the  fold  of  Christ  may  speedily  be  brought  in,  so  that 
not  one  may  be  excluded,  and  this  we  do,  1.  That  the  church  may  be 
speedily  delivered,  and  that  all  the  godly  may  enjoy  a  full  and  perfect  rest 
from  all  their  labors  and  cares.  2.  That  wickedness  and  ungodliness  of 
every  description  may  be  speedily  brought  to  an  end,  and  that  all  the  ene- 
mies of  Christ  and  his  church  may  be  cast  into  everlasting  punishment. 
3.  That  the  glory  of  God  may  be  speedily  seen  in  the  perfect  deliverance 
of  the  church  and  the  rejection  of  all  her  enemies.  We  should,  therefore, 
desire  and  ask  of  God  in  our  daily  prayers  this  our  deliverance,  and  that 
also  of  the  whole  church,  if  we  ourselves  would  at  length  be  delivered 
mth  the  church ;  for  those  who  do  not  desire  and  pray  for  the  coming  of 
the  Lord, to  them  he  will  not  come,  as  to  his  saints. 


FORTY-NINTH  LORD'S  DAY. 

Question  124.     Which  is  the  third  petition  ? 

Answer.  "  Thy  will  be  done  on  earth  as  it  is  in  heaven  ;"  that  is,  grant  that 
we  and  all  men  may  renounce  our  own  will,  and  without  murmuring  obey  thy  will, 
which  is  only  good ;  that  so  every  one  may  attend  to,  and  perform  the  duties  of  his 
station  and  calling,  as  willingly  and  faithfully  as  the  angels  do  in  heaven. 

EXPOSITION. 

In  considering  this  petition  we  must  enquire, 

I.      What  is  the  ivill  of  Grod? 

II.     What  ive  desire  in  this  petition^  and  in  what  does  it  differ  from 
the  second? 
m.     Why  is  this  petition  necessary  ? 
IV.     Why  is  it  added,  as  in  heaven  ? 

I.    What  is  the  will  op  God? 

The  will  of  God  signifies  in  the  Scriptures,  1.  The  commandment  of 
God.  "  Ye  ministers  of  his  that  do  his  pleasure."  "  This  is  the  will  of 
God,  even  your  sanctification."  (Ps.  103:  21.  1  Thes.  4:  3.)  2.  It 
signifies  the  events,  or  rather  the  decree  of  God  respecting  future  events  in 
which  it  is  continually  revealing  and  manifesting  itself — "not  my  will,  but 
thine  be  done."  "  My  counsel  shall  stand,  and  I  will  do  all  my  pleasure." 
"  ^Yho  hath  resisted  his  wiU."  (Luke  22 :  42.  Is.  46 :  10.  Rom. 
9 :  19. 

II.    What  do  we  desire  in  this  petition,  and  in  what  does  it  differ 

FROM  THE  SECOND  ? 

Thy  will  he  done.     The  sense  is  cause  and  grant  that  we  may  do  not 


638  OF  PRATER. 

our  own  will,  wliicli  is  corrupt  and  perverse,  but  thine  which  alone  is  just 
and  holy,  and  that  we  may  yield  obedience  to  thee.     We  desire,  therefore, 

1.  A  denying  of  ourselves,  which  consists  in  these  two  parts  :  1.  That 
we  hold  ourselves  in  readiness  to  give  up  all  our  desires  and  wishes  which 
are  in  opposition  to  the  law  of  God.  2.  That  we  hold  ourselves  in  readi- 
ness to  take  up  the  cross,  and  submit  ourselves  willingly  to  God  in  all 
things.  In  offering  up  this  petition,  thy  will  he  done,  we  pray,  therefore, 
first  of  all,  that  God  would  bestow  upon  us  his  grace,  so  as  to  enable  us  to 
deny  and  renounce  our  own  corrupt  and  perverse  will,  and  be  willing  to 
suffer  the  loss  of  all  things  contrary  to  his  will. 

2.  A  cheerful  and  proper  discharge  of  our  duty,  that  every  one  in  his 
appropriate  sphere  may  be  able  to  serve  God  with  diligence,  and  to  do  his 
•will,  as  well  in  those  duties  which  are  common  as  in  those  which  are  special. 
Those  duties  are  common,  which  are  required  not  only  from  us,  but  also 
from  all  christians,  and  comprise  the  virtues  necessary  for  all  the  godly,  as 
faith,  conversion,  godliness,  charity,  temperance,  &c.  Special  duties  are 
those  which  have  respect  to  our  own,  and  to  every  man's  proper  calling  in 
life.  In  praying,  therefore,  that  the  will  of  God  may  be  done,  we  desire 
that  all  these  duties  may  be  properly  discharged,  and  that  every  one  may 
abide  in  the  calling  which  has  been  assigned  him,  and  serve  God  therein, 
leaving  the  final  issue  of  events  with  God,  who  disposes  and  directs  all 
things. 

3.  We  desire  that  such  events  as  are  not  contrary  to  the  will  of  God, 
and  which  are  pleasing  to  him,  may  come  to  pass. 

4.  We  pray  that  all  our  actions  and  designs  may  be  blessed  and  pros- 
pered, or  that  God  may  be  pleased,  out  of  his  infinite  good,  to  direct  and 
accompany  with  his  blessing  all  our  actions,  counsels,  desires  and  labors,  so 
that  no  other  events  may  follow  them  but  such  as  he  knows  will  most  con- 
tribute to  his  glory  and  our  salvation.  God  wills  that  we  should  desire 
these  things,  from  him,  and  leave  the  final  issue  of  things  with  himself,  we 
in  the  mean  time  properly  discharging  our  duties. 

To  express  the  whole  in  a  few  words,  we  may  say  that  when  we  offer  up 
the  petition,  thy  will  he  done,  we  pray  that  God  may,  as  it  were,  bury  in 
us  all  corrupt  desires  and  wishes,  and  that  he  alone  may  work  in  us  by  his 
Spirit,  so  that  we,  being  sustained  by  divine  grace,  may  discharge  our 
various  duties  and  carry  out  the  end  of  our  calling. 

Obj.  But  the  former  petition  also  contains  a  request  that  we  may 
rightly  perform  our  duty.  Therefore  this  seems  to  be  superfluous.  Ans. 
We  do  not  here  pray  for  precisely  the  same  thing,  that  we  do  in  the  former 
petition :  for  in  the  former  w^e  desire  that  God  may  commence  his  kingdom 
in  us,  by  ruling  us  by  his  Spirit,  who  renews  our  will,  so  that  we  hence- 
forth, rightly  discharging  our  duty,  may  render  such  obedience  to  our 
King,  as  becomes  subjects  of  his  kingdom.  But  in  this  petition  we  desire 
that  w^e  may  all  faithfully  carry  out  the  will  of  God  respecting  us  by  pro- 
perly discharging  our  duties  in  the  different  spheres  in  which  we  are  placed. 
Or  we  may  express  the  difference  thus ;  In  the  former  petition  we  pray 
that  the  church  may  exist,  be  preserved  and  glorified :  in  this  we  ask  of 
God  that  every  one  may  properly  discharge  his  duty  in  the  church. 

We  may  here  as  we  pass  along  notice  the  connection  and  difference  be- 
tween the  three  petitions,  w^hich  we  have  been  considering.  The  connection 
between  them  is  of  the  most  intimate  character,  so  much  so  that  no  one  can 


OF  PRAYER.  Go9 

exist  without  the  others.  The  tliird  contributes  to  the  second,  and  the 
second  to  the  first :  for  the  name  of  God  is  not  sanctified,  unless  his  king- 
dom come  ;  nor  does  the  kingdom  of  God  come,  except  by  the  use  of  those 
means  by  which  it  is  advanced.  These  means  now  are  the  duties  which 
belong  to  every  man's  calhng  in  life.  They  differ  in  tlic  following  respect : 
In  the  first  we  pray  for  sanctification,  or  for  the  true  acknowledgement  and 
praise  of  God,  together  with  all  his  works  and  counsels.  In  the  second 
we  desire  the  gathering,  preservation  and  government  of  the  church,  and 
that  God  may  rule  us  by  his  word  and  Spirit,  defend  and  protect  us,  and 
dehver  us  from  all  the  evils  of  guilt  and  punishment.  In  the  third,  we  de- 
sire that  every  one  may  be  diligently  engaged  in  his  proper  place,  direct 
all  that  he  does  to  the  glory  of  God,  and  regard  whatever  God  sends  upon 
him  as  good  and  calculated  to  advance  his  well-being. 

ni.    Why  is  this  petition  necessary  ? 

This  petition  is  necessary,  1.  That  the  kingdom  of  God  may  come, 
which  is  the  thing  we  pray  for  in  the  second  petition  ;  for  unless  God  bring 
it  to  pass  that  every  one  in  his  own  peculiar  sphere  diligently  do  Ms 
will,  this  kingdom  cannot  be  established,  flourish  and  be  preserved. 
2.  That  w^e  may  be  in  this  kingdom.  We  cannot  be  members  of  this 
kingdom  without  doing  the  will  of  God.  Nor  can  we  of  ourselves,  on  ac- 
count of  the  corruption  of  our  nature,  do  the  will  of  God,  if  he  does  not 
give  us  the  necessary  strength.  Tliis  strength  now  God  does  not  grant  unto 
any  except  those  who  desire  it.  Hence  it  is  necessary  that  we  should  pray 
to  God  that  he  may  impart  it  unto  us. 

Obj.  It  is  not  necessary  that  we  should  desire  that  which  is  always 
done,  and  which  will  certainly  come  to  pass,  even  though  we  do  not  pray 
for  it.  The  will  of  God  is  always  done,  and  will  most  certainly  come  to 
pass,  even  though  we  do  not  desire  it.  Therefore  it  is  not  necessary  that 
we  should  pray  that  it  may  be  done.  Ans.  There  is  in  the  major  proposi- 
tion a  fallacy  in  regarding  that  as  a  cause  which  is  none ;  for  we  do  not 
pray  that  the  will  of  God  may  be  done  as  if  it  would  not  be  done,  if  we 
did  not  desire  and  pray  for  it,  but  for  other  causes,  viz.  that  it  may  also 
be  done  by  us,  and  that  the  events  which  God  has  ordained  may  contribute 
to  our  comfort  and  salvation.  These  events  will  not  turn  out  to  our  ad- 
vantage and  salvation,  unless  we  submit  to  the  will  of  God,  and  desire  only 
that  to  be  done  which  God  has  decreed  and  desires  to  be  done.  We  also  deny 
the  minor  proposition,  which  is  false,  1.  As  it  respects  the  calhng  of  every 
one ;  because  those  who  do  not  desire  and  pray  that  they  may  be  able  in 
their  appropriate  sphere  to  discharge  their  duty  correctly,  faithfully  and 
with  comfort  to  themselves,  never  do  it.  2.  It  is  also  false  as  it  respects 
the  divine  decrees ;  because  God  has  decreed  many  events,  yet  in  such  a 
way  that  he  has  also  decreed  the  means  necessary  thereto.  And  should 
some  one  reply,  the  decrees  of  God  are  unchangeable,  so  that  the  things 
which  he  determines  upon  will  come  to  pass,  even  without  our  prayers  ;  we 
answer,  the  decrees  of  God  are  unchangeable  not  only  as  it  respects  the 
event  or  end,  but  also  as  it  respects  the  means  which  lead  to  this  end.  God 
has  decreed  to  give  the  end,  but  it  is  by  the  means  which  lead  to  it,  which 
is  with  the  condition  that  we  desire  and  pray  for  it. 


640  OF  PRAYER. 

IV.    Why  is  it  added.  As  in  heaven? 


Christ  adds  the  clause,  As  in  heaven  for  these  two  reasons,  1.  That  he 
might  set  before  us  an  example  of  perfection  after  which  we  should  strive 
2.  That  from  the  desire  of  perfection  we  might  be  assured  that  God  will 
here  grant  unto  us  the  commencement,  and  in  the  life  to  come  the  consum- 
mation of  all  that  we  desire  in  reference  to  his  kingdom  and  w^ill.  "  To 
him  that  hath  shall  be  given."  (Luke  8  :  18.)  The  reason  of  both  is 
this,  that  in  heaven  the  will  of  God  is  done  perfectly.  Does  any  one  ask 
by  whom?  We  answer,  1.  By  the  Son  of  God,  who  does  all  that  the 
Father  wills.  "  Lo  I  come,  I  delight  to  do  thy  will,  0  my  God."  "  I 
came  down  from  heaven,  not  to  do  mine  own  will,  but  the  will  of  him  that 
sent  me,"  (Ps.  40 :  7,  8;  John  6:  38.)  2.  By  the  holy  angels  and 
blessed  men.  The  will  of  God  is  done  in  heaven  in  such  a  way  by  the  an- 
gels, that  every  one  of  them  stands  before  God  ready  to  do  whatever  he 
commands.  They  do  the  general  and  special  will  of  God  most  promptly 
and  cheerfully.  No  one  decUnes  or  refuses  to  do  the  service  which  God 
requires  from  them — no  one  transcends  the  limits  which  God  has  prescribed, 
and  in  which  he  requires  them  to  serve  him — no  one  is  ashamed  to  serve 
us ;  although  we  offend  them  and  God  by  our  sins.  They  are  ministering 
spirits.  (Heb.  1 :  14.)  It  is  in  this  way,  therefore,  we  all  desire,  that  we 
may  also  obey  God  and  do  his  will  on  earth,  as  the  holy  angels  do  it  in 
heaven. 

Obj.  Things  which  are  impossible  should  not  be  desired.  But  to  desire  that 
the  will  of  God  may  be  done  on  earth,  as  in  heaven,  or  that  we  may  discharge 
our  duty  as  the  angels  do  in  heaven,  is  impossible  ;  yea,  it  is  to  desire  and 
pray  for  that  which  is  contrary  to  the  will  of  God.  Therefore  it  is  not  to  be 
sought,  since  God  designs  that  this  shall  be  our  state  in  the  life  to  come,  and 
not  in  the  present  state  of  being.  Ans.  In  answering  this  objection  we 
would  make  the  following  distinction  in  reference  to  the  major  proposition : 
Things  which  are  impossible  should  not  be  desired,  unless  God  designs  to  give 
them  at  length  to  those  who  desire  them.  But  God  wills  to  give  the  ability 
to  perform  obedience  to  this  his  will  to  such  as  desire  it,  in  such  a  way  that 
they  commence  this  obedience  in  this  life,  and  shall  have  it  perfected  in  the 
life  to  come.  The  consummation  of  it  is,  therefore,  to  be  ardently  desired, 
whilst  the  impossibility  of  it  should  be  patiently  endured  in  this  Hfe.  The 
consummation  of  it  should  also  be  desired  that  we  may  at  length  obtain  it, 
since  he  who  does  not  desire  it  will  certainly  never  obtain  it.  It  is  one 
thing  not  to  be  able  to  obtain  this  consummation,  and  another  thing  not  to 
desire  it.  We  also  deny  the  minor  proposition,  in  which  there  is  an  error  in 
regarding  that  as  a  cause  which  is  no  cause  :  for  we  do  not  desire  and  pray 
that  the  consummation  of  our  obedience  to  God  may  be  accomplished  in  this 
life  ;  but  that  we  may  here  have  the  commencement,  the  continuation  and_ 
increase  of  this  obedience  in  us,  and  that  at  length,  after  it  has  been  gradu- 
ally carried  forward  by  constant  progression  and  increase,  it  may  be  per- 
fected, and  that  we  may  then  do  the  will  of  God  as  fully  and  perfectly  as 
the  angels  continually  do  it  in  heaven.  Hence  when  we  pray  that  the  will 
of  God  may  be  done  on  earth  as  in  heaven,  the  word  as,  does  not  refer  to 
and  signify  the  degree,  but  the  kind  of  obedience,  here  alluded  to ;  viz. 
the  beginning  of  it ;  the  desire  and  obtaining  of  which  is  not  contrary  to 
the  divine  decree.     And  as  to  the  consummation  of  this  obedience,  it  is 


«r 


OF  PRAYER.  641 

proper  that  we  should  every  moment  desire  and  pray  that  we  may  be 
wholly  delivered  from  sin ;  for  it  is  agreeable  to  the  will  of  God  that  we 
should  pray  for  this,  even  though  ho  docs  not  design  to  perfect  it  in  this 
life.  It  is  not  proper  for  us  to  scarcli  and  scrutinize  into  what  God  has  de- 
creed, when  we  have  this  rule  prescribed,  that  we  pray  for  things  upon  the 
condition  of  the  will  of  God.  We  should  therefore  submit  ourselves  to  the 
divine  will,  and  pray  for  what  God  has  commanded  us  to  ask  of  him,  wheth- 
er he  has  decreed  it,  or  not.  God,  for  instance,  wills  the  death  of  our  par 
rents,  and  yet  he  does  not  design  that  we  should  desire  and  pray  for  their 
death.  So  God  also  wills  that  the  church  should  have  her  seasons  of  afflic- 
tion and  oppression,  but  does  desire  that  we  should  pray  for  these  afflictions, 
but  for  her  deliverance,  or  that  she  may  patiently  submit  to  the  afllictions 
which  he  sees  fit  to  send  upon  her.  So  it  is  now  in  reference  to  the  sub- 
ject in  hand.  God  does  not  design  to  give  us  perfect  deliverance  from  sin 
in  this  life,  and  yet  he  wills  that  we  should  desire  it  and  constantly  pray 
that  we  may  be  wholly  delivered  from  sin.  There  are,  therefore,  some 
things  to  be  sought  and  prayed  for,  which  God  will  not  bring  to  pass  ;  and 
on  the  other  hand,  there  arc  some  things  which  God  designs  to  bring  to  pass, 
which  we  are  not  to  desire  and  pray  for,  but  patiently  to  endure,  if  they  do 
come  to  pass.  And  yet  in  doing  this,  we  do  not  pray  contrary  to  the  will 
of  God,  because  we  always  submit  ourselves  to  his  will  in  our  prayers. 


FIFTIETH  LORD'S  DAY. 

Question  125.     AYhich  is  the  fourth  petition  ? 

Answer.  "  Give  us  this  day  our  daily  bread  ;"  that  is,  be  pleased  to  pro^'ide  us 
with  all  things  necessary  for  the  body,  that  we  may  thereby  acknowledge  thee  to  be 
the  only  fountain  of  all  good,  and  that  neither  our  care  nor  industry,  nor  even  thy 
gifts,  can  profit  us  without  thy  blessing,  and  therefore  that  we  may  w^ithdraw  our 
trust  from  all  creatures,  and  place  it  alone  in  thee. 

EXP  OSITION. 

This  petition  respecting  our  daily  bread,  it  would  seem  should  have 
been  placed  after  the  petition  in  which  we  pray  for  tlie  forgiveness  of  our 
sins,  inasmuch  as  such  benefits  as  are  most  important  should  be  prayed  for 
first,  whilst  those  which  are  less  important  should  be  sought  last.  But 
Christ  having  regard  to  our  infirmities,  placed  this  fourth  petition  respect- 
ing our  daily  bread,  as  it  were  in  the  middle  of  the  prayer  which  he  pre- 
scribed, that  we  might  both  commence  and  end  our  prayers  with  petitions 
for  spiritual  blessings  as  being  most  important ;  and  that  the  obtaining  and 
recei^ang  of  temporal  benefits  might  confii-m  in  us  more  and  more  a  confi- 
dence of  obtaining  spiritual  blessings. 

In  this  fourth  petition  we  are  taught  to  pray  for  temporal  blessings,  con- 
cerning which  we  must  enquire, 
41 


642  OF  PRAYER. 

I.      Why  temporal  blessings  should  he  prayed  for : 
II.     In  ichat  manner  they  are  to  he  sought : 

III.  Why    Chnst  comprehends  temporal  blessings  under  the  term 

BREAD  : 

IV.  Why  he  calls  it  OUR  hi^ead : 
V.     Why  he  calls  it  daily  bread  : 

VI.      Why  it  should  be  given  daily  : 
VII.      Whether  it  is  lawful  for  us  to  pray  for  nches : 
VIII.     Whether  it  is  laivful  to  lay  up  any  thing  for  the  time  to  come. 

I.    Why  temporal  blessings  should  be  prayed  for. 

We  should  desire  and  pray  for  temporal  blessings  from  God  no  less  than 
such  as  are  spiritual: 

1.  On  account  of  the  command  of  Grod^  which  of  itself  should  be  suffi- 
cient, even  though  we  could  assign  no  other  reason.  We  have  as  a  war- 
rant for  asking  temporal  blessings  from  God  both  a  general  and  special 
command.  Christ  gives  a  general  command  when  he  says,  "  Ask  and  it 
shall  be  given  you."  (Matt.  7 :  7.)  We  have  also  a  special  command 
uttered  by  Christ  when  he  prescribed  unto  us  this  form  of  prayer,  saying, 
"After  this  manner  therefore  pray  ye  ;"  in  which  he  also  commands  us  to 
ask  bread,  or  temporal  blessmgs  from  God.  When  Christ,  therefore,  com- 
mands us  to  take  no  thought  in  regard  to  what  we  shall  eat,  and  says  that 
all  these  things  shall  be  added  unto  us,  he  does  not  design  to  forbid  us  to 
ask  of  God  our  daily  bread,  but  condemns  distrust,  or  a  want  of  confidence 
in  God.     (Matt.  5:  31,33.) 

2.  On  account  of  the  divine  promise.  God  has  promised  to  give  us  all 
things  necessary  for  our  hfe,  and  has  promised  them  in  order  that  we  might 
desire  and  pray  for  them,  and  that  we  might  have  a  fii-m  confidence  that  we 
shall  obtain  things  necessary  for  us,  which  confidence  is  spiritual  and  not  car- 
nal. "  Your  heavenly  Father  knoweth  that  ye  have  need  of  all  these 
things."     (Matt.  6:  32.) 

3.  On  account  of  the  glory  of  Grod.  This  petition  for  temporal  bless- 
ings is  an  acknowledgment  and  profession  of  the  providence  of  God,  especially 
towards  the  church.  God  desires  that  this  praise  should  be  given  to  him, 
inasmuch  as  he  is  the  source  of  all  good  things,  and  that  we  may  not  sup- 
pose these  things  to  come  by  mere  chance. 

4.  On  account  of  our  comfort;  that  they  may  be  expressions  of  God's 
good-will  towards  us,  since  good  gifts  —  such  as  contribute  to  salvation,  are 
promised  and  conferred  only  upon  the  children  of  God.  Hence  when  these 
gifts  are  conferred  upon  us,  we  should  comfort  ourselves  by  believing  that 
we  are  of  the  number  of  those  to  whom  God  has  promised  to  grant  these 
things. 

5.  That  tlie  desire  and  expectation  of  these  blessings  maybe  an  exercise 
of  our  confidence  and  hope ;  for  we  cannot  promise  to  ourselves  temporal 
blessings,  unless  we  are  assured  of  spiritual  blessings,  and  of  God's  good 
will  towards  us ;  neither  can  we  desire  and  pray  for  temporal  blessings 
from  God,  unless  we  are  persuaded  that  we  are  in  favor  with  him. 

6.  On  account  of  our  necessity,  that  we  may  be  able  to  do  the  will  of 
God  on  earth.  This  we  cannot  do  without  daily  bread.  "The  dead 
praise  not  the  Lord."     (Ps.  115:  17.) 


OF   PRAYER.  643 

7.  That  the  desire  of  these  thinr/s  may  he  a  confirmation  to  lis,  and  a 
profession  before  the  "world,  that  it  is  God  who  confers  upon  us  even  the 
smallest  gifts. 

8.  For  this  comfort,  that  we  may  know  that  the  church  shall  always  be 
preserved  on  earth,  since  God  always  hears  our  prayers,  and  will  con- 
stantly grant  unto  us  our  daily  bread  according  to  his  promise. 

II.    In  what  manner  temporal  blessings  are  to  be  prayed  for. 

Temporal  blessings  are  to  be  sought  and  prayed  for,  as  well  as  other  good 
things  promised  in  the  gospel : 

1.  With  confidence  in  the  j^fomise  of  God,  or  from  faith.  If  we  offer 
up  our  prayers  differently  they  are  not  heard,  neither  are  the  good  things 
which  we  have,  made  contributary  to  our  salvation. 

2.  With  the  condition  of  the  imll  of  God;  that  God  would  give  us  what 
we  pray  for,  if  it  be  pleasing  to  him,  and  as  he  knows  they  may  contrilnite 
to  our  advantage  and  his  glory ;  because  he  has  promised  these  things  not 
with  any  determined  circumstances.  God  has  not  prescribed  in  his  word, 
what  temporal  blessings  he  will  confer  upon  us.  It  is  different,  hoAvever, 
as  it  respects  spiritual  blessings  ;  for  in  reference  to  these  God  has  expressly 
promised  that  he  will  give  them  to  every  one  that  asks. 

3.  With  confidence  of  being  heard ;  so  that  we  believe  that  God  ivill 
give  us  as  much  as  is  necessary  to  meet  our  wants. 

4.  To  this  end,  that  we  may  in  the  use  of  these  things  serve  God  and 
our  neighbor,  and  not  that  they  may  contribute  to  our  sensual  desire. 

Those  who  do  not  in  this  way  desire  these  blessings  are  not  heard ;  and 
although  they  may  receive  what  they  ask,  yet  God  does  not  hear  them,  be- 
cause the  things  which  they  receive  are  not  made  profitable  to  their  salvation. 

There  are  two  reasons  why  God  has  not  specified  in  his  word  what  tem- 
poral blessings  he  will  confer  upon  us,  as  the  salvation  of  every  one,  and 
the  manifestation  of  his  own  glory  demands.  1.  Because  we  are  often 
ignorant  what  we  should  pray  for,  and  what  would  be  good  for  us.  God 
knows  best  what  blessings  it  is  desirable  that  he  should  confer  upon  us,  for 
the  manifestation  of  his  own  glory  and  our  salvation.  As  we,  therefore, 
often  err  in  asking  temporal  blessings,  God  confers  only  such  upon  us  as  he 
knows  will  be  profitable  for  us.  It  is  different,  however,  as  it  respects 
spiritual  blessings ;  because  these  are  all  profitable  unto  us,  and  God  has 
prescribed  the  way  in  which  we  are  to  pray  for  them,  so  that  we  cannot 
err  in  desiring  them.  For  what  God  has  positively  promised,  that  we 
ought  to  desire  positively  ;  and  what  he  has  specially  and  simply  promised, 
that  we  should  seek  and  pray  for  in  the  same  way.  So  we  should  simply 
desire  and  pray  for  the  Holy  Ghost,  because  God  has  simply  and  expressly 
promised  to  give  the  Holy  Ghost  to  every  one  that  asks.  2.  That  we  may 
learn  to  be  contented  with  those  things  which  we  have  received  from  God. 
and  always  submit  our  will  to  the  will  of  God. 

III.    Why  Christ  comprehends  temporal  blessings  under,  the 

TERM  Bread. 

1.  Christ,  by  a  synecdoche  which  is  common  in  the  Hebrew  language, 
comprehends  under  the  term  bread  all  temporal  blessings,  and  such  as  are 


>« 


644  OF  PRAYER. 

necessary  for  the  sustenance  of  life,  as  food,  raiment,  health,  civil  peace, 
&c.  This  is  evident  from  the  design  of  the  petition,  for  we  pray  for  bread 
from  our  necessity.  But  there  are  many  other  things  besides  bread  neces- 
sary for  us.  Therefore  we  pray  for  them  also  under  the  term  bread.  This 
synecdoche  so  common  in  the  Hebrew  language,  often  occurs  in  the 
Bible  ;  as,  "  In  the  sweat  of  thy  face  shalt  thou  eat  bread."  "  He  that 
did  eat  of  my  bread  hath  lifted  up  his  heel  against  me."  (Gen.  3 :  19. 
Ps.  41 :  9.)  Nor  did  Christ  merely  comprehend  under  the  term  bread, 
things  necessary  for  the  sustenance  of  life,  but  he  also  comprises  such  a  use 
of  these  things  as  is  profitable ;  for  bread,  apart  from  such  a  use,  is  no 
better  than  a  stone. 

2.  Christ  furthermore  comprehends  all  temporal  blessings  under  the 
term  bread,  1.  That  he  might  restrain  our  desires,  and  teach  us  to  pray 
only  for  such  things  as  are  necessary  for  the  support  of  life,  and  for  the 
service  of  God  and  our  neighbor,  both  in  our  common  and  proper  calling. 
2.  That  he  might  teach  us  to  pray  not  only  for  such  things  as  are  necessary, 
but  also  that  the  use  of  them  might  be  made  profitable  to  us,  and  tend  to 
our  salvation,  inasmuch  as  these  things  profit  us  nothing  without  such  a  use. 

Bread,  now,  is  made  profitable  to  us,  1.  If  we  pray  for  it  and  receive  it 
with  faith,  or  with  the  intention — after  the  manner  and  to  the  end  which 
God  directs,  which  requires  that  we  look  in  the  exercise  of  faith  to  God, 
the  author  and  giver  of  all  good  things.  2.  If  we  desire  that  God  will 
give  with  the  bread  which  we  receive  the  virtue  and  power  of  nourishing 
and  preser\dng  our  bodies,  which  requires  that  we  do  not  merely  pray  for 
bread  itself,  but  also  for  the  blessing  of  God ;  for  if  God  does  not  bless  us 
in  that  which  we  receive,  all  our  cares  and  labors  are  vain,  and  the  gifts 
of  God  themselves  are  therefore  useless  and  hurtful  according  to  the 
threatening,  "  I  will  break  the  staff  of  your  bread."     (Lev.  26  :  26.) 

We  may  now  easily  see  what  we  desire  when  we  pray  for  bread,  viz:  1. 
Not  great  riches,  but  only  such  things  as  are  necessary  for  us.  2.  That 
these  things  may  be  to  us  bread,  or  be  made  profitable  and  salutary  by  the 
blessing  of  God,  without  which  bread  is  not  bread,  but  becomes  as  it  were 
a  stone  or  poison ;  for  he  who  gives  bread  that  it  may  not  profit  him  that 
receives  it  any  more  than  if  it  were  a  stone,  gives  a  stone  and  not  bread. 
Such,  now,  are  the  blessings  which  the  wicked  receive  from  God,  and  take 
as  it  were  to  themselves. 

IV.    Why  does  Christ  call  it  our  bread? 

Christ  commands  us  to  pray  for  owr  h7^ead,  and  not  for  mine,  or  tliine,  or 
any  other  man's,  1.  That  we  may  desire  those  things  which  are  given  to 
us  of  God ;  for  the  bread  which  God  gives  us  as  necessary  for  the  support 
of  life  is,  and  is  made  ours  when  it  is  given  unto  us.  This  petition,  there- 
fore. Give  us  our  hread^  signifies.  Give  us,  0  God,  the  bread  allotted  to  us, 
and  which  thou  dost  design  shall  be  ours.  God,  as  a  householder,  distrib- 
utes to  every  one  his  own  portion,  or  that  which  we  deserve  at  his  hands. 
2.  That  we  may  desire  things  necessary,  acquired  by  lawful  labor  in  some 
honest  and  proper  calling,  pleasing  to  God  and  profitable  to  society  at  large, 
or  that  we  may  receive  what  we  ask  at  the  hands  of  God  by  ordinary  means 
and  lawful  ways,  the  hand  of  God  reaching  them  to  us  from  heaven. 
"  This  we  commanded  you,  that  if  any  would  not  work,  neither  should  he 


OF  PRAYER.  G45 

eat."  "  Let  liim  that  stole,  steal  no  more,  but  rather  let  him  labor,  'work- 
ing with  his  hands  the  thing  whicli  is  good."  (2  Thes.  3 :  10.  Epli.  4 : 
28.)  3.  That  -we  may  use  them  -with  a  good  conscience  and  -svitli  thanks- 
giving. For  God  desires  that  we  should  take  unto  ourselves  the  assurance 
that  when  he  gives  us  these  things  he  also  grants  unto  us  the  privilege  of 
enjoying  his  gifts.  God  desires  that  we  should  use  his  gifts,  not  as  thieves 
and  robbers,  but  cheerfully  and  with  thanksgiving. 

V.    Why  does  Christ  call  it  daily  dread? 

Christ  calls  the  bread  which  wc  are  commanded  to  ask  of  God,  daily 
bread,  1.  Because  he  will  have  us  to  ask  daily  as  much  as  we  need  for 
each  day.  2.  Because  he  would  restrain  our  raging  and  boundless  desires. 
"  Your  heavenly  Father  knoweth  that  ye  have  need  of  all  these  things." 
"  A  little  that  a  righteous  man  hath  is  better  than  the  riches  of  many 
wicked."  "  There  is  no  want  to  them  that  fear  him."  (Matt.  6  :  32.  Ps. 
37 :  16 ;  34 :  9.)  Hence  the  petition,  Give  us  our  daily  bread,  means, 
Give  us  as  much  bread  as  is  sufficient  for  us — give  us  so  much  of  what  is 
necessary  for  the  support  of  life  as  every  one  of  us  needs,  to  serve  thee 
and  our  neighbor  in  our  several  callings  in  life. 

VI.    Why  does  Christ  add,  This  day  ? 

Christ  adds  the  phrase,  This  day,  1.  That  he  might  meet  and  guard 
against  our  distrust  and  covetousness,  and  keep  us  from  both  these  vices. 
2.  That  we  might  depend  upon  him  alone,  as  yesterday,  so  this  da}^  and 
to-morrow,  and  always  expect  the  necessaries  of  life  from  the  hands  of  God, 
that  we  may  know  that  they  are  not  obtained  by  our  own  hands,  or  labor, 
or  diligence,  but  that  God  confers  them  upon  us,  and  that  we  may  know 
that  even  though  we  receive  them,  yet  they  will  not  profit  our  bodies,  if 
the  blessing  ot  God  does  not  accompany  them.  3.  That  the  exercise  of 
faith  and  prayer  may  always  be  continued  in  us ;  for  as  long  as  it  is  said, 
This  day,  so  long  does  Christ  design  that  prayer  should  be  continued,  that 
we  may  yield  obedience  to  the  command  to  pray  alivays.     (2  Thes.  5 :  17.) 

VII.     Is  IT  lawful  for  us  to  pray  for  riches? 

This,  in  connection  with  the  following  question,  naturally  grows  out  of 
what  we  have  already  said  in  reference  to  this  petition ;  for  when  we  are 
commanded  to  pray  only  for  our  daily  bread,  and  that,  too,  tliis  day,  it 
would  seem  at  first  view  that  it  is  not  lawful  either  to  desire  riches,  or  to  lay 
anything  by  for  to-morrow.  It  is,  however,  certainly  right  and  proper  to 
desire  riches,  if  we  remove  all  ambiguity  from  the  word,  and  understand  by  it 
things  which  are  necessary  for  the  support  of  life.  It  was  in  this  way  also 
that  Epicurus  defined  riches  "  to  be  a  poverty  adapted  to  the  latv  of  nature^ 
This  is  a  good  definition  of  the  term ;  for  they  are  to  be  considered  truly 
rich,  who  enjoy  a  sufficient  amount  of  the  things  necessary  for  the  support 
of  life,  and  are  contented  therewith.  If  we,  therefore,  understand  the  term 
riches  as  just  defined,  they  are  certainly  to  be  sought  and  prayed  for  at 
the  hands  of  God,  inasmuch  as  we  are  to  desire  such  things  as  are  neces- 
sary for  nature,  and  for  the  position  and  office  which  God  has  assigned  us 


646  OF   PRAYER. 

in  life.  And  the  reason  is,  that  these  necessary  things,  or  riches,  are  the 
daily  bread  Avhich  we  are  commanded  to  ask  and  pray  for  at  the  hands  of 
God.  There  are  others,  again,  who  define  the  term  diiferently,  mider- 
standing  by  it  an  abundance  and  plenty  over  and  above  what  is  necessary. 
So  Croesus,  surnamed  the  Rich,  said,  "  That  no  one  is  rich,  unless  he  was 
able  to  support  an  army  by  his  revenue.^^  In  this  sense,  riches  are  never 
to  be  asked  of  God,  seeing  that  this  is  not  to  pray  for  our  daily  bread. 
Solomon  says,  in  the  person  of  all  the  godly,  "  Give  me  neither  poverty 
nor  riches,"  (Prov.  30  :  8)  ;  by  which  words  the  Holy  Ghost  teaches  that 
riches,  when  understood  to  mean  an  abundance  over  and  above  what  is 
necessary,  are  to  be  deprecated  by  us.  The  declaration  of  the  Apostle 
Paul,  in  his  first  Epistle  to  Tim.  6 :  9,  is  also  here  in  point,  where  he  says, 
•'  They  that  will  be  rich  fall  into  temptations  and  a  snare,  and  into  many 
foolish  and  hurtful  lusts,  which  drown  men  in  destruction  and  perdition." 
Christ  also  calls  riches  thorns,  which  Ave  cannot  handle  without  exposing 
ourselves  to  the  danger  of  being  pricked  thereby.  (Matt.  13 :  22.)  But, 
on  the  other  hand,  godliness  is  great  gain,  if  a  man  be  contented  with 
what  he  has.  (1  Tim.  Q:  Q.')  Should  God,  however,  give  us  anything 
besides  what  is  actually  necessary  for  us,  we  should  use  these  things  properly, 
or  reserve  them  for  purposes  good  and  necessary  ;  for  Christ  commanded  the 
disciples  to  gather  up  the  fragments,  that  nothing  might  be  lost.  (John 
6 :  12.)  We  have  also  a  remarkable  example  in  the  person  of  Joseph, 
who,  being  warned  of  the  approaching  famine,  gathered  and  laid  by  pro- 
visions in  the  time  of  plenty,  for  the  years  of  scarcity  and  dearth  which 
were  to  come  upon  the  land  of  Egypt.  (Gen.  41 :  48.)  But  here  care 
must  be  taken:  1.  That  we  do  not  repose  our  trust  in  them.  "If  riches 
increase,  set  not  your  heart  upon  them."  (Ps.  62 :  10.)  2.  That  we 
avoid  luxury  and  every  abuse  of  the  gifts  of  God.  3.  We  should  regard 
ourselves  as  stewards  of  God,  who  has  committed  these  riches  to  om'  charge 
for  the  purpose  of  being  properly  expended,  and  has  imposed  upon  us  the 
duty  of  administering  them  so  as  to  promote  his  glory,  and  that  we  shall 
at  some  time  be  required  to  render  an  account  to  God  for  our  stewardship 
and  administration. 

Vm.      Is  IT   LAWrUL  FOR    US   TO   LAY  ANYTHING  BY  FOR    THE   TBIE   TO 

COME  ? 

That  it  is  right  and  proper  for  us  to  lay  something  by  for  the  time  to 
come,  may  be  inferred  from  the  command  of  Christ,  "  Gather  up  the  frag- 
ments that  remain,  that  nothing  be  lost."  (John  6:  12.)  The  same  thing 
is  also  taught  by  the  word  our,  as  it  is  here  used.  For  we  are  required 
to  aid  and  contribute  to  the  support  of  the  commonwealth,  and  to  give 
to  the  poor  as  opportunity  presents  itself.  This,  however,  we  cannot  do, 
unless  we  lay  something  of  our  own  by,  so  that  we  may  have  something  to 
give  whenever  any  occasion  calls  for  the  exercise  of  our  liberahty.  We 
may  here  appropriately  refer  to  all  the  precepts  and  rules  which  the  Scrip- 
tures give  respecting  parsimony  and  frugality,  which  virtues  are  employed 
in  keeping  and  profitably  disposing  of  things  honestly  acquired  for  one's 
own  use,  and  for  the  benefit  of  his  firiends,  so  as  to  avoid  all  sumptuousness, 
prodigality,  luxury  and  waste  of  the  gifts  of  God.  The  Apostle  Paul 
teaches  that  it  is  the  duty  of  parents  to  lay  something  in  store  for  theii* 


OP   PRAYER.  647 

children,  when  ho  sajs,  "  The  children  ought  not  to  lay  up  for  the  parents, 
but  the  parents  for  the  children."     (2  Cor.  12 :  14.) 

These  three  thhigs  should,  however,  be  observed  in  laying  up  possessions 
for  the  time  to  come :  1.  That  the  t'hings  which  are  laid  by  in  store  be 
lawfully  gotten,  having  been  acquired  by  honest  and  lawful  labor.  2.  That 
we  do  not  repose  our  confidence  in  them.  3.  That  tlicy  be  preserved  for 
lawful  and  necessary  purposes,  both  as  it  respects  ourselves  and  others : 
such  as  a  proper  support  for  our  own  life  and  for  our  families ;  for  the  pre- 
servation of  the  church  and  state,  and  for  administering  to  the  wants  of 
the  poor  and  needy,  concerning  which  we  may  cite  the  following  passages 
of  Scripture  :  "  Trust  not  in  oppression,  and  become  not  vain  in  robbery  ; 
if  riches  increase,  set  not  your  heart  upon  them."  "  Let  him  that  stole, 
steal  no  more ;  but  rather  let  him  labor,  working  with  his  hands  the  thing 
which  is  good,  that  he  may  have  to  give  to  him  that  needeth."  (Ps.  02 : 
II.  ^  Eph.  4  :  28.) 

AVe  may  now  easily  return  an  answer  to  the  objections  which  are  brought 
against  this  petition. 

Obj.  1.  It  is  not  necessary  to  desire  and  pray  for  what  is  ours.  Daily 
bread  is  ours.  Therefore  we  need  not  desire  it  from  God.  Ans.  There 
are  here  four  terms  arising  from  the  ambiguity  of  the  word  our^  which  in 
the  major  proposition  signifies  a  thing  wdiich  we  have  in  our  own  power ; 
whilst  in  the  minor  it  signifies  a  thing  which  becomes  ours  by  the  gift  of 
God,  or  wliich  we  obtain  from  God  by  prayer,  as  we  have  already  shown. 

Obj.  2.  It  is  not  necessary  that  we  should  labor  for  that  which  is  ob- 
tained not  by  labor,  but  by  prayer.  Our  daily  bread  is  obtained  not 
by  labor  but  by  prayer.  Therefore  Ave  should  not  labor  for  it,  but 
merely  pray.  Ans.  There  is  here  an  error  in  regarding  that  as  abso- 
lutely true,  which  is  true  only  in  part.  Those  things  which  are  simply  not 
obtained  by  labor,  neither  as  a  cause  nor  as  the  necessary  means,  for  these 
it  is  to  no  purpose  that  we  labor.  But  although  our  labor  is  not  necessary, 
for  the  piu"pose  of  obtaining  temporal  benefits,  as  the  whole  or  principal 
efficient  cause,  yet  it  is,  nevertheless,  necessary  as  a  means  instituted  by 
God,  according  as  it  is  said,  "  In  the  sweat  of  thy  face  shalt  thou  eat  bread, 
till  thou  return  to  the  ground."  "  This  we  commanded  you,  that  if  any 
would  not  work,  neither  should  he  eat."  (Gen.  3 :  19.  2  Thes.  3  :  10.) 
God  gives  all  things  freely,  but  not  without  labor  and  prayer  on  our  part. 

Obj.  3.  Christ  here  commands  us  to  pray  for  our  daily  bread,  and  this 
day  and  not  to-morrow.  Therefore  it  is  not  lawful  to  lay  anything  in  store 
for  the  time  to  come.  Why,  then,  does  Paul  say  that  the  parents  ought 
to  lay  ifp  for  their  children  ?  (2  Cor.  12 :  14.)  Ans.  This  objection  is 
of  no  account,  inasmuch  as  it  regards  that  as  a  cause  which  is  none.  Christ 
commands  us  to  pray  for  our  daily  bread,  and  this  day.  Hence,  we  are 
to  ask  that  which  is  necessary  for  every  day,  this  day,  to-morrow,  and  as 
long  as  we  five.  We  are,  therefore,  not  to  understand  Christ  as  teaching 
that  he  will  not  have  us  to  labor  for  the  morrow,  or  that  we  are  not  to  lay 
anything  by  for  the  future,  or  that  we  are  to  cast  away  those  things  which 
God  has  already  given  us,  as  sufficient  for  the  time  to  come ;  for  liis  ob- 
ject is  to  remove  from  us  distrust,  covetousness,  and  an  unrighteous  acqui- 
sition of  goods,  and  disobedience.  He  does  indeed  say,  in  another  place, 
"  Take  no  thought  for  the  morrow  "  (^latt.  6  :  34)  ;  but  his  meaning  evi- 
dently is.  that  we  should  not  think  of  the  morrow  with  distrust,  as  though 


648  OP  PRAYER. 

God  would  then  give  us  nothing,  or  as  though  it  would  not  be  necessary 
for  us  to  pray.  He  does  not,  therefore,  forbid  labor  and  prayer,  but  merely 
distrust,  and  a  want  of  confidence  in  God. 


FIFTY-FIRST  LORD'S  DAY. 

Question  126.     What  is  the  fifth  petition  ? 

Answer.  "  And  forgive  us  our  debts,  as  we  forgive  our  debtors  ;"  that  is, 
be  pleased  for  the  sake  of  Christ's  blood  not  to  impute  to  us,  poor  sinners,  our  trans- 
gressions, nor  that  depravity  which  always  cleaves  to  us  ;  even  as  we  feel  this  evi- 
dence of  thy  grace  in  us,  that  it  is  our  firm  resolution  from  the  heart  to  forgive  our 
neighbor. 

EXPOSITION. 

Cyprian  correctly  and  piously  observes,  respecting  the  order  and  argu- 
ment of  this  fifth  petition,  that  we  pray  for  the  pardon  and  forgiveness  of 
our  sins,  after  praying  for  a  supply  of  food,  that  he  who  is  fed  by  God,  may 
live  in  God ;  nor  do  we  merely  have  regard  for  this  present,  temporal  life, 
but  also  for  that  which  is  eternal,  to  which  all  those  attain  whose  sins  are 
pardoned.  This  same  Father  likewise  observes,  that  this  petition  is  a  re- 
markable and  free  confession  of  the  church,  in  which  she  acknowledges  and 
deplores  her  sins,  and  is  at  the  same  time  a  comfort  that  the  church  shall 
receive  the  forgiveness  of  sins  according  to  the  promise  of  Christ ;  and 
also  binds  us  to  extend  forgiveness  to  our  neighbor.  Christ,  therefore,  by 
this  petition  wills,  1.  That  we  acknowledge  our  sins.  2.  That  we  thirst 
and  long  after  the  forgiveness  of  sins,  inasmuch  as  this  is  granted  to  none  but 
such  as  desire  it,  and  who  do  not  trample  under  foot  the  blood  of  the  Son  of 
God.  3.  That  our  faith  may  be  exercised,  seeing  that  this  petition  springs 
from  faith,  and  also  confirms  faith.  For  faith  is  the  cause  of  prayer,  and 
prayer  is  the  cause  of  faith  as  it  respects  the  increase  thereof. 

The  principal  questions  which  claim  our  attention,  in  connection  with  this 
petition,  are  the  following : 

I.      What  does  Christ  mean  hy  debts  ? 
II.      What  is  it  to  forgive  debts  or  sins  f 

III.  Why  is  the  forgiveness  of  sins  to  be  prayed  for? 

IV.  Hoio  are  sins  remitted  unto  us,  or  what  is  the  meaning  of  the 

clause^  As  toe  forgive  our  debtors? 

I.     What  does  Christ  mean  by  debts  ? 

Christ  comprises  under  the  term  debts  all  our  sins,  original  as  well  as 
actual,  including  sins  of  ignorance,  of  omission  and  commission,  as  he  him- 
self explains  it  in  Luke  11 :  4,  where  he  says,  "  Forgive  us  our  sins,  for 
we  also  forgive  every  one  that  is  indebted  to  us.  They  are  called  debts, 
because  they  make  us  debtors  to  God  both  in  respect  to  the  obedience 
which  we  have  failed  to  render,  and  also  to  the  punishment  which  we  are 


OP   PRAYER.  649 

bound  to  pay  in  conscqncncc  thereof:  for  wlicn  wc  sin  we  neither  <^ivc,  nor 
perform  to  God,  what  we  owe  him  ;  and  as  lon;^  as  we  do  not  yield  this  to 
him,  so  long  do  we  remain  debtors  to  God,  and  are  liound  to  make  satisfac- 
tion by  punishment.  "  Cursed  be  he  that  confirmeth  not  all  the  words  of 
this  law  to  do  them."  (Deut.  27  :  2(5. )  From  this  state  of  condenmation 
we  could  never  be  deUvered,  if  God  did  not  remit  unto  us  our  sins. 

n.    What  is  it  to  remit  debts,  or  to  forgive  sins  ? 

A  creditor  is  said  to  forgive  a  debtor  when  he  does  not  demand  from  him 
that  which  he  owes  him,  but  blots  his  account  from  his  books,  without  ex- 
acting any  punishment,  as  though  it  had  been  paid,  as  we  may  learn  from 
the  parable  of  the  king  who  in  view  of  the  entreaties  of  the  servant  that 
owed  him  ten  thousand  talents,  forgave  him  the  debt.  (Matt.  18 :  27.) 
So  God  forgives  our  debts,  when  he  does  not  lay  them  to  our  account,  nor 
punish  us  on  account  of  them,  and  that  because  he  has  punished  them  in  his 
Son,  our  Mediator.  This,  therefore,  is  what  we  are  to  understand  by  the 
forgiveness  of  sins,  That  God  does  not  impute  any  sin  to  us,  but  graciously 
receives  us  into  his  favor,  declares  us  righteous  and  regards  us  as  his  chil- 
dren out  of  his  mere  grace  and  mercy  for  the  sake  of  the  satisfaction  which 
Christ  made  in  our  behalf,  imputed  unto  us  and  apprehended  of  us  by  faith ; 
and  that  he  will,  therefore,  not  punish  us  on  account  of  our  sins,  but  grants 
unto  us  righteousness  and  eternal  life,  since  the  remission  of  sin  does  away 
with  the  punishment  of  sin ;  for  sin  and  punishment  are  correlatives. 
When  sin  is  introduced  or  committed,  punishment  follows ;  but  when  it  is 
taken  away,  punishment  is  at  the  same  time  removed. 

Obj.  To  remit  sin  is  not  to  impute  it,  nor  to  be  willing  to  punish  it  in 
us.  But  this  is  inconsistent  with  the  justice  of  God.  Therefore  when  we 
pray  that  God  will  remit  sin,  we  desire  that  he  will  act  contrary  to  the 
order  of  his  justice.  Ans.  We  deny  the  consequence  ;  because  the  order 
of  divine  justice  is  not  violated  when  God  pardons  sin,  except  he  pardons  it 
without  any  satisfaction  being  made.  But  it  is  not  in  this  way  that  we 
pray  for  the  forgiveness  of  sins,  inasmuch  as  we  desire  it  on  account  of  the 
satisfaction  of  Christ.  Hence  when  our  sins  are  remitted  there  is  no  wrong 
done  to  the  order  of  divine  justice,  as  it  is  not  done  without  satisfaction 
having  been  made.  And  if  some  should  reply,  that  God  does  not  gra- 
ciously and  freely  remit  our  sins,  if  he  does  it  in  view  of  a  recompense  hav- 
ing been  made  ;  we  answer  that  they  are  forgiven  in  view  of  a  recompense 
having  been  made,  and,  therefore,  not  freely  in  respect  to  Christ,  but  freely 
in  respect  to  us,  since  he  does  not  receive  satisfaction  from  us,  but  from 
Christ.  And  if  it  should  still  further  be  objected,  That  remission  of  sins 
is  not  granted  freely,  since  we  have  merited  it  in  Christ ;  we  answer,  that 
the  merit  on  account  of  which  our  sins  are  pardoned  is  not  ours,  but 
Christ's,  who  was  given  by  the  Father  freely  for  us,  and  merited  this  for- 
giveness for  us  without  the  intervention  of  any  desert  on  our  part,  and  that 
this  his  merit  is  freely  imputed  unto  us.  Hence  our  sins  are  graciously 
forgiven  on  account  of  the  merit  of  Christ,  from  which  it  is  correctly  in- 
ferred that  they  are  not  imputed  unto  us  on  account  of  the  satisfaction 
of  Christ.  For  we  do  n^t  desire  that  God  would  act  contrary  to  his  justice, 
and  that  he  would  not  regard  us  as  sinners  ;  but  that  he  would  impute  unto 
us  the  righteousness  of  another,  even  the  righteousness  of  Christ,  with 


650  OF   PRAYER. 

which  our  sins  are  covered.  To  express  it  more  briefly  we  would  saj ;  God 
remits  our  sins  freely,  1.  Because  he  does  not  demand  any  satisfaction 
from  us.  2.  Because  he  freely  gave  his  Son,  in  whom  he  made  satisfac- 
tion. 3.  Because  he  graciously  gives  and  imputes  the  satisfaction  of  his 
Son  to  such  as  believe. 

III.    Why  should  we  desire  the  forgiveness  of  sins? 

"We  siiould  desire  and  pray  for  the  forgiveness  of  sins,  1.  On  account  of 
our  salvation,  that  we  may  be  saved :  for  without  the  forgiveness  of  sins, 
we  cannot  be  saved.  Neither  does  God  confer  this  benefit  upon  any,  but 
such  as  desire  it.  2.  That  we  may  be  admonished,  and  reminded  of  the 
remains  of  sin  which  still  cleave  even  to  the  most  holy  in  this  life,  and  that 
our  repentance  may  thus  become  more  earnest  and  deep.  3.  That  we  may 
desire  and  receive  the  former  blessings  ;  because,  without  the  remission  of 
sins,  these  blessings  are  either  not  given,  or  else  they  are  given  to  their  de- 
struction. So  the  wicked  often  receive  these  gifts  ;  but  not  to  their  salva- 
tion;  for  they  rather  contribute  to  their  condemnation. 

Obj.  It  is  not  necessary  that  we  should  desu-e  and  pray  for  what  we 
have.  The  godly  have  the  remission  of  their  sins.  Therefore  there  is  no 
need  that  they  should  desire  it.  Ans.  The  godly  do,  indeed,  enjoy  the 
forgiveness  of  sins,  but  not  wholly,  and  that  too  not  in  respect  to  the  conti- 
nuance, but  merely  as  it  respects  the  beginning  thereof.  This  forgiveness 
should  without  doubt  be  continued,  inasmuch  as  sins  are  continually  found 
even  in  the  regenerate.  God  does  also  continue  it  in  all  those  to  whom  he 
forgives  sin  in  his  Son,  but  with  the  condition  that  we  daily  desire  this  con- 
tinuance. Hence,  although  God  has  forgiven  our  sins  for  Christ's  sake,  yet 
he  nevertheless  designs  that  we  should  pray  for  their  forgiveness.  It  is  for 
this  reason  that  we  pray  that  God  would  forgive  us  the  sins  which  we  now, 
or  may  hereafter  commit. 

IV.    How  are  sins  remitted  unto  us,  or  why  is  it  added,  As  we 
forgive  our  debtors? 

Our  sins  are  so  remitted  unto  us,  as  we  also  forgive  our  debtors,  which 
clause  is  added  by  Christ,  1.  That  we  may  rightly  desu-e  and  pray  for 
the  forgiveness  of  our  sins,  and  may,  therefore,  come  before  God  in  true 
faith  and  penitence,  the  sign  of  which  is  love  to  our  neighbor.  2.  On  ac- 
count of  our  comfort ;  that  we  may  be  assured  of  the  forgiveness  of  our 
sins,  when  we  extend  forgiveness  to  others  for  the  sins  which  they  may 
have  committed  against  us ;  and  may  have  the  assurance  that  we  are  ac- 
ceptable to  God,  although  there   are  many  remams  of  sin  still  within  us. 

Obj.  1.  He  is  not  pardoned  who  himself  does  not  forgive.  We  do  not 
forgive.  Therefore  we  are  not  forgiven.  Ans.  He  who  does  not  forgive 
fully  and  perfectly,  does,  nevertheless,  obtain  forgiveness,  if  he  does  but 
forgive  truly  and  sincerely.  Therefore  forgiveness  shall  also  be  extended 
to  us,  if  we  forgive  truly  and  sincerely. 

Obj.  2.  Christ  commands  us  to  pray  that  God  will  forgive  our  sins  as 
we  forgive  our  debtors.  But  we  do  not  perfectly  forgive  our  debtors. 
Therefore  we,  according  to  this  petition,  pray  that  God  will  not  perfectly 
forgive  us  our  suis,  which  is  to  desire  our  destruction  since  God  will  con- 


^ 


OF   PRAYER.  Gol 

demn  even  the  smallest  sin.  Ans.  This  is  to  put  a  false  construction  upon 
the  words  of  Christ ;  for  the  particle  as,  as  used  in  this  petition,  does  not 
signify  the  degree  of  forgiveness,  or  teach  that  the  forgiveness  which  we 
extend  to  others  is  equal  to  that  Avliieh  God  extends  to  us  ;  hut  it  signifieg 
the  kind  of  forgiveness,  or  the  truth  and  sincerity  of  tlie  forgiveness  which 
we  and  God  extend,  tliat  God  will  as  truly  forgive  us  as  we  certainly  and 
truly  forgive  our  neighbor  from  the  heart ;  or  to  express  it  more  briefly,  we 
may  say,  that  there  is  here  not  a  comparison  according  to  the  degrees,  but 
according  to  the  truth  and  reality  of  the  thing,  so  that  the  sense  is,  God  so 
perfectly  forgives  us  our  sins  as,  we  truly  and  certainly  forgive  our  neighbor. 

Obj.  3.  But  Christ  commands  us  in  Luke  to  pray ;  foryive  us  our  sins  ; 
for  we  also  forgive  every  one  that  is  indebted  to  us.  (Luke  11 :  4.) 
Therefore  our  forgiveness  is  the  cause  on  account  of  which  God  forgives 
us.  Ans.  But  this  is  to  consider  that  as  a  cause  which  is  none.  Our 
forgiveness  is  not  meritorious,  or  the  cause  of  divine  forgiveness,  but  is 
merely  an  argument  and  proof  that  God  has  forgiven  us  our  sins,  since  we 
have  forgiven  others,  if  not  perfectly,  yet  still  truly  and  sincerely.  Our 
forgiveness  cannot  be  the  cause  of  the  forgiveness  of  God,  1.  Because  it 
is  imperfect.  2.  Because  if  it  were  even  perfect  it  could  still  not  merit 
any  thing  for  the  reason  that  what  we  now  do,  we  owe  to  God.  If  we 
were  now  to  perform  perfect  obedience,  it  would  still  be  due  to  God.  Yet 
we  must  not  understand  this  as  signifying  an  equality  of  forgiveness  in  us 
and  God,  but  only  as  referring  to  a  comparison  of  the  kind  of  forgiveness. 

Obj.  4.  lie  does  not  truly  forgive  who  retains  a  recollection  of  inju- 
ries, and  is  desirous  of  taking  revenge.  But  we  all  have  a  recollection  of, 
injuries,  and  are  desirous  of  taking  revenge.  Therefore  we  do  not  truly 
forgive.  Ans.  He  does  not  truly  forgive  who  retains  a  recollection  of 
injuries  without  showing  any  signs  of  disapprobation,  or  making  any  resis- 
tance thereto.  And  although  we  may  scarcely  be  able  to  bury  all  remem- 
brance of  offences,  or  at  least  not  without  the  greatest  difficulty,  yet  if  we 
only  do  not  cherish  it,  but  resist  the  remains  of  sin  which  still  cleave  to  us, 
and  do  not  give  indulgence  to  them,  there  is  nothing  which  may  prevent  us 
from  truly  and  heartily  forgiving  others,  and  of  obtaining  that  also  on  ac- 
count of  which  Christ  has  added  the  particle  as,  which  is,  as  has  already  been 
remarked,  that  we  might  rightly  pray  to  God,  which  takes  place  whenever  we 
pray  in  faith  and  repentance,  both  of  which  are  confirmed  in  us  by  this  pe- 
tition. Faith  is  strengthened  and  confirmed  in  us  by  this  petition,  because 
when  we  truly  extend  forgiveness  to  our  neighbor,  we  may  and  ought  cer- 
tainly to  beheve,  that  our  sins  are  also  forgiven  us,  so  that  we  have  a  good 
conscience  and  are  sure  of  being  heai'd,  according  to  the  promise  of  Christ, 
^'  If  ye  forgive  men  their  tresspasses,  your  heavenly  Father  will  also  for- 
give you."  (Matt.  6  :  14.)  True  repentance  is  in  hke  manner  confirmed 
and  increased  within  us  by  this  petition,  since  ir  was  chiefly  to  lead  and  pro- 
voke us  to  this,  that  the  condition  was  added.  As  ice  foryive  our  debtors. 
For  if  we  would  obtain  forgiveness  for  ourselves  we  must  also  extend  for- 
giveness to  others.  Both  causes  are  contained  in  the  words  of  Christ  as 
just  cited,  "  If  ye  forgive  men  their  tresspasses,  your  heavenly  Father  will 
also  forgive  you ;"  that  is,  then  you  may  certainly  beheve  that  you  will  be 
heard  of  your  Father  in  heaven,  wliich  words  comprehend  a  confirmation  of 
our  faith  ;  whilst  the  antithesis,  which  follows,  adds  a  spur,  or  provokes  to 


652  OF  PRAYER. 

repentance  :  "  But  if  ye  forgive  not  men  their  tresspasses,  neither  will  your 
Father  forgive  your  tresspasses."     (Matt.  6  :  15.) 

Obj.  5.  But  Paul  did  not  forgive  Alexander,  for  he  says,  2  Tim.  2:  4, 
"  Alexander,  the  copper-smith,  did  me  much  evil ;  the  Lord  reward  him 
according  to  his  works."  Yet  he  obtained  forgiveness  of  God.  Therefore  our 
forgiveness  is  not  necessary  in  order  that  we  may  obtain  the  forgiveness  of  God. 
Ans.  Forgiveness  is  three-fold.  1.  Of  revenge.  This  pertains  to  all  men ; 
inasmuch  as  all  ought  to  forgive  revenge.  It  is  of  this  that  this  petition  speaks, 
and  this  Paul  forgave  Alexander.  2.  Of  punishment.  This  all  cannot 
forgive  as  all  cannot  inflict  punishment.  Neither  ought  the  magistrate  to 
whom  it  belongs  to  inflict  punishment,  to  remit  it  except  for  just  and  weighty 
reasons;  for  God  desu-es  that  his  justice  and  law  should  be  put  into  execu- 
tion. This  Paul  also  forgave  Alexander  in  as  far  as  it  had  respect  to  him. 
Yet  he  at  the  same  time  desired  that  he  should  be  punished  of  God,  in  case 
he  would  persist  in  sin.  3.  Of  judgment  in  reference  to  others.  This 
should  not  always  be  remitted ;  for  God,  who  prohibits  falsehood,  will  not 
have  us  to  judge  of  knaves  as  honest  men,  but  designs  that  we  should  dis- 
tinguish the  good  from  the  bad.  Christ  enjoins  the  same  thing,  when  he 
says,  "  Give  not  that  which  is  holy  to  the  dogs,  neither  cast  ye  your  pearls 
before  swine."  "  Be  wise  as  serpents,  and  harmless  as  doves."  (Matt. 
7:6:  10  :  16.)  Paul  did  not,  therefore,  sin  in  entertaining  an  opinion  of 
Alexander,  as  a  wicked  man,  as  long  as  he  did  not  repent  of  his  wick- 
edness. 


FIFTY-SECOND  LORD'S  DAY 

Question  127.     "V\Tiich  is  the  sixth  petition  ? 

Answer.  "  And  lead  us  not  into  temptation,  but  deliver  rs  from  evil  ;"  that 
is,  since  we  are  so  weak  in  ourselves  that  we  cannot  stand  a  moment  :  and  besides 
this,  since  our  mortal  enemies,  the  devil,  the  world,  and  our  own  flesh,  cease  not  to 
assault  us,  do  thou,  therefore,  preserve  and  strengthen  us  by  the  power  of  thy  Holy 
Spirit,  that  we  may  not  be  overcome  in  this  spiritual  warfare,  but  constantly  and 
strenuously  may  resist  our  foes,  until  at  last  we  obtain  a  complete  victory. 

EXPOSITION. 

There  are  some  who  here  make  one  petition ;  while  others  make  two. 
We  should  not,  however,  strive  or  contend,  in  reference  to  the  matter  as  long 
as  the  doctrine  which  is  here  taught  is  fully  retained.  To  us  the  words 
seem  rather  to  constitute  two  parts  of  one  and  the  same  petition.  Lead  us 
not  into  temptation,  is  a  petition  for  deliverance  from  future  evil ;  but  de- 
liver us  from  evil,  is  a  petition  for  deliverance  from  present  evil. 

The  things  which  we  are  here  to  consider  are  the  following : 

I.  What  is  temptation  ? 

II.  What  is  it  to  lead  into  temptation  ? 

III.  What  is  it  to  deliver  from  evil? 

IV.  Why  is  this  petition  necessary  ? 


OF   PRAYER.  653 

I.    What  is  Temptation? 

There  are  two  kinds  of  temptation.  The  one  is  from  God,  the  otlier  is 
from  the  devil.  The  former  is  a  trial  of  our  faith,  piety,  repentance  and 
obedience,  ^vhich  is  from  God,  through  the  various  oi)positions  and  hin- 
derances  of  our  salvation  ;  as  by  all  evils,  by  the  devil,  the  flesh,  lusts,  the 
"world,  afflictions,  calamities,  the  cross,  &c.,  that  our  faith,  patience,  hope 
and  constancy  may  be  made  manifest  both  to  ourselves  and  others.  It  is 
in  this  sense  that  God  is  said  to  have  tempted  Aljraham,  Joseph,  Job  and 
David.  ''  The  Lord  your  God  proveth  you,  to  know  whether  ye  love  the 
Lord  your  God  with  all  your  heart  and  with  all  your  soul."  (Deut.  13  : 
4.  See  also  Gen.  22  : 1.  Ps.  139  :  1.)  So  God  is  also  said  to  tempt  his 
people  by  false  prophets  and  by  the  cross.  The  temptation  of  the  devil,  or 
that  by  which  the  devil,  the  flesh  and  the  wicked  tempt  us,  is  every  solicit- 
ation to  do  wrong,  which  solicitation  itself  is  sin.  It  was  in  this  way  that 
the  devil  tempted  Job,  that  he  might  draw  him  from  God,  whom  he 
loved  and  worshipped,  although  the  final  issue  of  the  temptation  was  differ- 
ent from  what  the  devil  designed,  and  anticipated.  So  he  also  provoked 
David  to  number  the  children  of  Israel.     (1  Chron.  21 :  1.) 

Obj.  But  it  is  said  in  the  Epistle  of  James  1 :  13,  "  Let  no  man  say, 
when  he  is  tempted,  I  am  tempted  of  God ;  for  God  cannot  be  tempted  of 
evil,  neither  tempteth  he  any  man.  But  every  man  is  tempted,  when  he 
is  drawn  away  of  his  own  lust  and  enticed."  Ans.  God  tempts  no  one  by 
sohciting  and  enticing  him  to  sin  or  evil :  but  he  tempts  by  trying  us.  But 
the  devil,  the  world  and  the  flesh  tempt  us  so  as  to  entice  and  solicit  us  to 
sin  for  the  purpose  of  drawing  us  from  God.  In  this  sense  of  the  term 
God  tempts  no  man.  Hence,  when  it  is  said  that  he  tempted  Abraham, 
Job  and  David,  we  are  to  understand  it  to  mean  nothing  more  than  a  trial 
of  their  faith  and  constancy  by  afflictions  and  the  cross.  So  he,  also,  by  the 
use  of  the  same  means  tries  our  faith,  hope,  patience,  love  and  constancy, 
whether  we  will  also  worship  and  serve  him  in  afflictions. 

From  what  has  now  been  said  we  may  easily  perceive,  since  temptation 
is  attributed  to  the  devil,  and  to  the  disordered  inclinations  of  men,  in  what 
sense  God  is  said  to  tempt  and  not  to  tempt  men.  Satan  tempts  men,  both 
by  ofiering  occasions  to  sin  from  without,  and  also  by  instigating  them  from 
within  to  sin,  that  he  may  thus  plunge  them  into  destruction,  and  cast  re- 
proach upon  God.  Disordered  inclinations  tempt  men  ;  because  they  tend 
to  such  actions  as  God  prohibits.  God,  however,  tempts,  not  to  destroy 
us,  nor  to  lead  us  into  sin  ;  but  to  try  and  exercise  us,  when  he  either  sends 
calamities  upon  us,  or  permits  the  devil,  or  men,  or  our  flesh  to  provoke 
and  invite  us  to  sin,  hiding  for  a  time  his  grace  and  power  in  preserving 
and  ruling  us,  that  our  faith  and  constancy,  by  these  exercises  and  trials, 
may  be  more  clearly  manifested,  not  indeed  to  God,  who  knows  from  ever- 
lasting what  and  how  great  our  faith  is,  and  how  great  it  will  hereafter  be 
by  his  blessing  ;  but  to  ourselves  and  others,  that  so  by  these  examples  of 
our  deliverance  there  may  be  confirmed  in  us  a  confidence  of  the  divine 
presence  and  protection — that  a  desire  of  imitating  us  may  be  awakened  in 
others,  by  seeing  om*  perseverance,  and  that  true  gratitude  may  be  kindled 
in  all  of  us  towards  God,  who  has  delivered  us  from  our  temptations.  It 
was  in  this  way  that  God  tempted  Abraham  w^hen  he  commanded  him  to 
offer  his  son  Isaac  as  a  sacrifice.  Gen.  22.     So  he  is  said  to  have  tempted 


654:  OF   PRAYER. 

Lis  people  bv  withholding  water  from  them.  Ex.  15.  This  petition,  there- 
fore, Lead  us  not  into  temptation,  which  Christ  commands  us  to  address  to 
God,  does  not  simply  speak  of  the  trials  and  proofs  of  our  faith  and  piety, 
to  which  David  willingly  offers  himself,  when  he  says,  "  Search  me,  0  God, 
and  know  my  heart ;  try  me  and  know  my  thoughts  ;"  but  also  of  the  cun- 
ning devices  and  assaults  of  the  devil  and  of  our  flesh,  and  of  desertion  in 
external  and  internal  conflicts.  Nor  does  the  Apostle  James  speak  of  our 
being  tried,  but  of  our  being  enticed  to  sin,  when  he  says,  "  Let  no  man 
say,  when  he  is  tempted,  I  am  tempted  of  God,  for  God  cannot  be  tempted 
with  evil,  neither  tempteth  he  any  man.  But  every  man  is  tempted  when 
he  is  drawn  away  of  his  own  lust  and  enticed.  Then  when  lust  hath  con- 
ceived it  bringeth  forth  sin,  and  sin,  when  it  is  finished,  bringeth  forth 
death."     (James  1:  13—16.) 

Hence  it  is  also  apparent,  how  God  punishes  the  wicked,  and  chastises 
and  tempts  the  godly  by  e\'il  spirits,  whilst  he  is,  nevertheless,  not  the  cause 
of  the  sins  which  are  committed  by  the  devil,  nor  is  a  partaker  with  him 
in  his  wickedness.  For  that  the  wicked  are  punished  by  the  wicked,  and 
the  good  chastised  and  exercised,  is  the  just  and  holy  work  of  the  divine 
will ;  but  that  the  wicked  execute  the  judgment  of  God  by  sinning,  is  not 
the  fault  of  God,  but  comes  to  pass  by  the  corruption  of  the  wicked,  which 
they  have  brought  upon  themselves,  God  neither  willing,  nor  approving, 
nor  accomplishing,  nor  furthering  their  sins,  but  only  permitting  them  in 
his  just  judgment,  when  accomplishing  his  work  and  purpose  through  them, 
he  either  does  not  reveal  his  will  to  them,  or  does  not  influence  their  wills 
to  regard  his  revealed  will  as  the  end  and  rule  of  their  actions.  This  dis- 
tinction between  the  works  of  God,  and  those  of  the  devil,  and  of  God's 
accomplishing  his  just  work  through  the  devil,  and  of  his  permitting  the 
sin  of  the  devil,  is  evidently  confirmed  by  the  history  of  Job,  whom  God  de- 
signed to  try,  whilst  the  de\il  attempted  to  destroy  him.  The  same  thing  is 
also  proven  by  the  history  of  Ahab,  and  by  the  prophecy  respecting  anti- 
christ, where  the  devil  deceives  men  that  he  may  destroy  them,  whilst  God 
permits  them  to  be  deceived  that  he  may  in  this  way  punish  them,  and  suf- 
fers the  devil  to  execute  his  will  and  purpose.   (1  Kings  23.     2  Thes.  2.) 

II.    What  is  it  to  lead  into  Temptation? 

When  God  is  said  to  lead  us  into  temptation,  we  are  to  understand  by  it, 
that  he  tries  and  proves  us  according  to  his  most  just  will  and  judgment. 
When  the  devil  is  said  to  lead  us  into  temptation,  it  means  that  God  permits 
him  to  entice  and  solicit  us  to  sin.  We  are  here  in  this  petition  taught  to 
pray  for  deliverance  from  both  of  these  forms  of  temptation.  We  there- 
fore pray,  1.  That  God  will  not  tempt  us  for  the  sake  of  trying  us,  if  such  be 
his  will  and  pleasure,  or  if  he  does  tempt  us,  that  he  will  give  us  strength  to 
endure  the  temptation.  2.  That  he  will  not  permit  the  de\dl,  or  the  world 
or  the  flesh  to  entice  us  to  sm,  or  if  he  does  permit  us  to  be  tempted,  that 
he  himself  will  be  present  with  us,  that  we  may  not  fall  into  sin.  This, 
therefore,  is  the  true  sense  and  meaning  of  this  petition.  Lead  ns  not  into 
temptation — suffer  us  not  to  be  tempted  above  that  which  we  are  able  to 
bear ;  neither  permit  the  devil  to  tempt  us  in  such  a  way  that  w^e  may 
either  sin,  or  wholly  fall  from  thee. 

Obj.     Temptations  which  are  good  in  respect  to  God,  are  evil  in  respect 


OF  PRAYFR.  655 

to  the  devil,  and  yet  God,  notwithstanding,  leads  U3  into  them.  Thcrcforo 
God  is  the  cause  of  sin.  Ans.  There  is  here  a  fallacy  of  the  accident. 
They  are  sins  in  respect  to  the  devil,  because  he  designs  to  entice  us  to 
Bin  by  these  temptations.  In  respect  to  God,  however,  they  are  not  sins, 
because  they  try  us  and  ^vithdraw  us  from  sin,  and  also  confirm  our  faith. 
Temptations,  therefore,  in  as  far  as  they  are  trials,  chastisements,  martjT- 
doms,  &c.,  are  sent  of  God ;  but  in  as  far  as  they  are  evil  and  sinful,  God 
does  not  will  them,  so  as  to  approve  and  eflfcct  them,  but  only  permits  them. 

m.    What  is  it,  to  deliver  us  from  evil? 

There  are  some  "who  understand  by  the  term  evil  as  here  used,  the  devil ; 
others  understand  by  it,  sin,  and  others,  death.  It  is  best,  however,  to  un- 
derstand it  as  comprehending  all  the  evils  of  guilt  and  punishment,  whether 
they  be  present  or  future  ;  yea,  and  the  de\il  himself,  the  author  and  grand 
contriver  of  all  wicked  deeds,  who  is  called  by  the  Apostle  John,  accord- 
ing to  a  significant  form  of  speech,  the  ivicked  one.  "  I  write  unto  you 
young  men,  because  ye  have  overcome  the  wicked  one."  "  Whatsoever  is 
more  than  these,  cometh  of  Evil."  (1  John  2:  13.  Matt.  5:  37.) 
Cyprian  understood  the  term  evil  as  here  used,  to  include  all  the  adverse 
circumstances  which  the  enemy  brings  against  us,  from  which  we  can  have 
no  sure  protection,  except  God  deliver  us.  Hence  when  we  pray  that  God 
will  dehver  us  from  evil,  we  desire,  1.  Tliat  he  will  send  no  evil  upon  us, 
but  keep  and  defend  us  from  present  and  future  evils,  both  of  guilt  and 
punishment.  2.  That  if  he  does  here  send  evils  upon  us,  he  will  be  pleased 
to  mitigate  them,  and  make  them  contribute  to  our  salvation  that  they  may 
be  profitable  to  us.  3.  That  he  will  at  length  fully  and  perfectly  deliver 
us  in  the  fife  to  come,  and  wipe  away  all  tears  from  our  eyes. 

IV.    Why  is  this  petition  necessary? 

This  petition  is  necessary,  1.  On  account  of  the  number  and  power  of 
our  enemies,  together  with  the  magnitude  of  the  evils  to  which  we  are  ex- 
posed, and  our  own  weakness.  2.  On  account  of  the  preceding  petition, 
that  we  may  obtain  the  forgiveness  of  our  sins,  inasmuch  as  our  sins  are 
not  forgiven  except  we  continue  in  faith  and  repentance.  But  we  will  not 
continue  in  these,  if  we  are  tempted  above  oui-  strength,  if  we  rush  into 
sin,  and  fall  from  God  himself. 

Obj.  1.  We  should  not  pray  for  deliverance  from  things  good  and  profit- 
able to  us.  The  temptations  which  are  from  God,  such  as  trials  by  afiiictions, 
poverty,  false  prophets,  &c.,  are  things  good  and  profitable  to  us.  There- 
fore we  should  not  pray  for  dehverance  from  them.  Ans.  We  are  not  to 
pray  for  dehverance  from  things  which  are  in  themselves  good  and  profita- 
ble. But  trials,  afflictions,  crosses  and  other  temptations  are  profitable  not 
in  themselves,  but  only  by  an  accident,  which  is  the  mercy  of  God  accom- 
panying them,  without  which  they  are  not  only  not  profitable,  but  consti- 
tute a  part  of  death  and  lead  to  death,  both  temporal  and  eternal.  Hence 
in  as  far  as  afflictions  are  evil  in  themselves,  and  destructive  to  our  nature, 
in  so  far  we  are  to  pray  for  a  deliverance  from  them :  but  in  as  far  as  they 
are  by  the  goodness  of  God,  good  and  profitable  to  those  who  behove,  we 
should  not  desire  to  be  dehvered  from  them.     Or  we  may  express  it  thus ; 


656  OF  PRAYER. 

that  wliich  is  good,  and  which  accompanies  afflictions  and  the  cross,  we 
should  not  pray  for  dehverance  from ;  but  afflictions  and  the  cross  itself, 
which  are  evil  in  themselves,  being  destructive  to  our  nature,  from  these 
we  should  pray  for  deliverance,  as  Christ  himself  also  prayed  when  he  said, 
Let  this  cup  ^j»«ss  from  me,  that  is,  let  it  pass  from  me  in  as  far  as  it  is  a 
destruction  and  evil,  in  w^hich  sense  the  Father  himself  did  not  desire  it. 
But  in  as  far  as  the  death  of  Christ  was  a  ransom  for  the  sins  of  his  peo- 
ple, in  so  far  both  Christ  and  the  Father  desired  it;  "  Nevertheless  not  as 
I  will,  but  as  thou  wilt."     (Matt.  26  :  39.) 

Obj.  2.  We  ought  not  to  pray  for  deliverance  from  what  God  wills. 
But  God  wills  our  temptations.  Therefore  we  ought  not  to  pray  for  deliv- 
erance from  them.  Ans.  We  ought  not  to  pray  for  deliverance  from  what 
God  wills,  in  as  far  as  he  simply  wills  it.  But  he  does  not  simply  will 
temptations — he  does  not  will  them  in  as  far  as  they  are  destructive  to  us ; 
but  only  in  as  far  as  they  are  trials  and  exercises  of  our  faith,  prayer  and 
constancy.  In  this  respect  we  ought  also  to  desire  these  things.  And 
that  we  ought  not  simply  to  desire  temptations  is  evident  from  this,  that  it 
is  the  part  of  patience  to  endure  and  submit  to  them,  which  it  would  not  be 
(but  rather  our  duty)  if  we  should  simply  desire  them,  without  being  per- 
mitted to  pray  for  dehverance  from  them.  God  will  not,  therefore,  have 
us  to  desire  evils  in  as  far  as  they  are  evils,  but  will  have  us  patiently  to 
endure  them  in  as  far  as  they  are  good  and  profitable  to  us. 

Obj.  3.  It  is  in  vain  that  we  pray  for  what  we  never  obtain.  But  we 
shall  never  obtain  a  complete  deliverance  from  temptations  in  this  life ;  for 
"  all  that  will  live  godly  in  Christ  Jesus  shall  suffer  persecution."  (2  Tim. 
3  :  12.)  Therefore  it  is  in  vain  that  we  pray  not  to  be  led  into  temptation. 
Ans.  There  is  here  an  error  in  regarding  that  as  a  cause  which  is  none : 
for  we  pray  that  we  may  not  be  led  into  temptation,  not  because  we  are 
here  wholly  to  be  delivered  from  temptations  ;  but  because  we  are  dihvered 
from  many  temptations  and  evils  in  which  we  should  have  perished,  had  we 
not  sought  and  prayed  for  deliverance.  This  should  be  a  sufficient  reason 
why  we  should  pray  as  we  are  here  taught.  But  we  may  add  still  further, 
that  this  petition  is  necessary,  in  order  that  the  evils  into  which  we  fall  may 
be  made  contributary  to  our  salvation.  Those  now  who  desire  deltverance 
in  general,  obtain  these  two  great  blessings  from  God,  notwithstanding  he 
designs  that  this  benefit  be  imperfect,  even  to  those  who  desire  it,  on  ac- 
count of  the  remains  of  sua,  which  still  cleave  to  us ;  and  that  because  he 
will  have  us  to  pray  with  confidence,  and  submission  to  his  will,  that  we 
may  obtain  it  fully  and  perfectly  in  the  life  to  come. 

The  benefit  of  this  petition  is,  1.  A  confession  of  our  weakness  in  en- 
during temptations,  even  the  smallest,  that  no  one  may  be  unduly  exalted 
and  filled  with  conceit,  as  Peter  was,  when  he  declared  himself  wilhng  to 
die  with  Christ ;  and  that  no  one  may  take  to  himself  the  glory  of  his  con- 
fession and  sufferings,  seeing  that  the  Lord  himself  teaches  us  humility, 
saying,  "  Watch  and  pray  that  ye  enter  not  into  temptation."  "  Let 
him  that  thinketh  he  standeth,  take  heed  lest  he  fall."  (Matt.  26 :  41. 
1  Cor.  10  :  12.)  2.  A  declaration  of  the  miseries  and  evils  of  this  pres- 
ent life,  that  we  may  not  become  secure,  and  fall  in  love  with  the  world. 
3.  An  aclznowledgement  and  confession  of  the  providence  of  Gfod,  which, 
as  Cyprian  writes,  teaches  that  the  devil  can  effect  nothing  against  us,  ex- 
cept God  first  give  him  permission ;  which  should  lead  us  to  reverence  and 


OF   PRAYER.  657 

fear  God,  since  the  wicked  one  can  accomplish  nothing  in  all  our  tempta- 
tions, except  God  give  him  power  to  do  so.  God  now  grants  Satan  power  over 
us  according  as  we  permit  sin  to  reign  in  us,  as  it  is  said,  "Who  gave  Jacob 
for  a  spoil,  and  Israel  to  the  rol)l)ers  ?  did  not  the  Lord  :  he  against 
whom  we  have  sinned  ?  for  they  would  not  walk  in  his  ways,  neither 
were  obedient  to  his  law."  (Is.  42:  24.)  This  power  too  whicli  is 
given  to  Satan  is  two-fold ;  either  for  our  punishment  when  we  sin  against 
God,  or  for  our  glory  when  we  are  tried  and  exposed.  This  is  Cyprian's 
view  of  the  subject. 

It  is  proper  that  we  should  here  notice  the  order  and  connection  between 
the  different  petitions  which  we  have  now  considered.  1.  The  Lord  com- 
mands us  to  seek  the  true  knowledge  or  profession  of  God,  which  is  the  cause 
of  all  his  other  blessings.  2.  That  God  would  rule  us  by  his  Spirit,  and  so 
continually  confirm  and  preserve  us  in  this  knowledge.  3.  That  ever}^  one 
may  by  this  means  properly  discharge  his  duty  in  his  appropriate  sphere  and 
calling.  4.  That  he  would  give  us  those  temporal  blessings  necessary,  that 
every  one  may  perform  his  duty.  The  fourth  petition,  therefore,  agrees 
with  the  preceding,  for  if  it  is  necessary  that  we  should  all  be  in  our  pro- 
per calling,  we  must  live  and  have  what  is  necessary  for  the  support  of  life. 
5.  The  petition  for  temporal  and  spiritual  blessings  follows  next  in  order, 
and  is  thrown  in  to  meet  our  unworthiness  :  That  thou  mayest  give  us  tem- 
poral and  spiritual  blessings,  forgive  us  our  debts.  The  fifth  petition  is, 
therefore,  the  foundation  of  the  rest.  If  this  be  overthrown,  the  rest  will 
likewise  fall  to  the  ground.  For  if  any  one  has  not  the  assurance  that  God 
is  reconciled  to  him,  how  can  he  know  him  to  be  merciful  ?  How  can  he 
continue  in  that  knowledge  which  he  has  not  ?  How  can  he  do  his  duty 
and  the  will  of  God,  when  he  is  the  enemy  of  God  and  desires  contrary  to 
his  will  ?  How  can  the  gifts  of  God  contribute  to  his  salvation  ?  6.  Af- 
ter the  petition  for  temporal  and  spiritual  blessings,  the  petition  for  deliver- 
ance from  present  and  future  evils  follows,  being  the  last.  From  this  last 
petition  we  return  again  to  the  first ;  Dehver  us  from  all  the  evils  of  guilt 
and  punishment,  present  and  future,  that  we  may  know  thee,  our  perfect 
Saviour,  that  so  thy  name  may  be  sanctified  by  us. 


Question  128.     How  dost  thou  conclude  thy  prayer  ? 

Answer.  "  For  thine  is  the  kingdom,  the  power  and  the  glory,  for  ever  ;" 
that  is,  all  these  we  ask  of  thee,  because  thou  art  our  King,  and  Almighty,  art  wil- 
ling and  able  to  give  us  all  good  ;  and  all  this  we  pray  for,  that  thereby  not  we,  but 
thy  holy  name,  may  be  glorified  forever." 

EXPOSITION. 

This  conclusion  contributes  to  the  confirmation  of  our  faith,  or  to  our 
confidence  of  being  heard,  seeing  that  Gt)d  is  willing  and  able  to  grant 
what  we  desire  and  pray  for  at  his  hands. 

Tliine  is  the  kingdom. — The  first  reason  is  drawn  from  the  duty  of  a 
king,  which  is  to  hear,  defend  and  preserve  his  subjects.  Therefore,  thou, 
42 


658  OF   PRAYER. 

0  God,  since  thou  art  our  king,  more  powerful  than  all  enemies,  having  all 
things  in  thy  power,  both  good  and  evil — evil,  so  that  thou  art  able  to  res- 
train and  repress  them ;  good,  so  that  there  is  no  blessing  so  great  that 
thou  canst  not  give,  if  it  be  agreeable  to  our  nature ;  smce  we  are  thy 
subjects,  be  present  with  us  by  thy  power  and  save  us,  seeing  thou  hast  a 
love  for  thy  subjects  and  canst  preserve  and  defend  them. 

And  the  power.  The  second  reason  is  drawn  from  the  power  of  God. 
Hear  us,  0  God,  and  grant  us  all  that  we  pray  for,  since  thou  art  able, 
and  thou  alone ;  for  this  power  rests  in  thee  alone,  being  joined  with  infi- 
nite goodness. 

And  the  glory.  The  third  reason  is  from  the  end  or  final  cause.  We 
ask  these  things  for  thy  glory.  We  desire  and  look  for  all  good  things  from 
thee,  the  only  true  and  sovereign  God  :  We  profess  and  acknowledge  thee  as 
the  author  and  fountain  of  all  good  things ;  and  because  this  glory  is  due 
thee,  we  therefore  desire  these  things  from  thee.  Therefore  hear  us  for 
thy  glory :  for  this  petition  and  expectation  of  all  good  things  from  thee  is 
nothing  else  than  an  ascription  of  honor  and  glory  to  thee.  Hear  us  especially 
since  thou  wilt  grant  us  the  things  which  we  desire.  Thou  wilt  do  what 
contributes  to  thy  glory.  What  we  desire  and  pray  for  contributes  to  thy 
glory.  Therefore  thou  wilt  grant  it  unto  us.  Give  us,  therefore,  what  we 
pray  for,  and  the  glory  shall  redound  to  thee,  if  thou  deliver  us :  for  so  shall 
thy  kingdom,  power  and  glory  be  manifested. 

Obj.  We  seem  to  bring  persuasive  arguments  to  God,  by  which  we 
may  constrain  and  influence  him  to  do  for  us  what  we  pray  for.  But  it  is 
in  vaui  that  we  use  arguments  with  him  who  is  unchangeable.  God  is  un- 
changeable. Therefore  it  is  ui  vain  that  we  thus  plead  with  him.  Ans. 
We  grant  the  argument  as  it  respects  God,  but  not  as  it  respects  us.  Or 
we  may  reply  that  there  is  here  an  error  in  taking  that  as  a  cause  which  is 
none.  We  do  not  use  arguments  that  we  may  move  and  influence  God,  or 
persuade  him  to  do  what  we  ask ;  but  that  we  ourselves  may  be  persuaded 
that  God  will  do  this — that  we  may  be  assured  of  being  heard,  and  ac- 
knowledge our  necessity,  and  the  goodness  and  truth  of  God.  These  ar- 
guments are,  therefore,  not  added  to  our  prayers  for  the  purpose  of  moving 
and  influencing  God ;  but  merely  to  confirm  and  assure  us,  that  God  will 
do  what  we  desire  and  pray  for.  These  now  are  the  reasons  on  account  of 
which  he  does  it :  Tliou  art  the  best  king.  Therefore  thou  wilt  give  to  thy 
subjects  what  is  necessary  and  tends  to  their  salvation.  Thou  art  most 
'poiverful.  Therefore  thou  wilt  show  thy  power  in  giving  these  greatest  of 
all  gifts,  which  can  be  given  by  no  one,  beside  thee.  It  shall  contri- 
bute to  thy  glory.  Therefore  thou  wilt  do  it :  because  thou  hast  a  regard 
to  thy  glory. 


Question  129.     What  doth  the  w^ord  "  Amen"  signify  ? 

Answer,     "  Amen"  signifies  it  shall  truly  and  certainly  be  ;  for  my  prayer  is  more 
assuredly  heard  of  God  than  I  feel  in  my  heart  I  desire  tjiese  things  of  Mm. 


OF  PRAYER. 


659 


EXPOSITION. 

Tlie  word  Amen  is  not  added,  as  a  part  of  the  prayer ;  but  is  connected 
•with  it  to  denote,  1.  A  true  and  sincere  desire  that  we  may  be  heard,  that 
the  thmg  which  we  desire  and  pray  for  may  be  ratified  and  certain,  and 
that  God  would  answer  our  request.  2.  A  certainty  and  profession  of  our 
confidence,  or  a  confirmation  of  our  faith,  by  which  we  are  fully  persuaded 
that  we  shall  be  heard.  The  word  A^nen  signifies,  therefore,  1.  So  let  it 
be,  or  let  that  come  to  pass  which  we  ask.  2.  May  God,  who  is  not  un- 
muidful  of  his  promise  certainly  and  truly  hear  us. 


FINIS 


Soli  Deo  Sit  Gloria. 


^^ 


r 


